A summary, based upon foresight, futures, ideation and frontier technology studies of prospective approaches to foster ecosystem sustainability including climate mitigation at the technology and societal levels which are at scale and profitable. Approaches summarized include halophytes/salt plants grown on deserts/wastelands using saline/seawater, to address land, water, food, energy and climate, frontier energetics, nascent climate mitigation concepts, cellular agriculture, materials optimization, the virtual age, efficiency and redesigning the ecosystem for the Anthropocene. Solution/mitigation approaches are targeted at deforestation, desertification, pollution writ large (land, sea, air, space), and extensive urbanization along with soil salination, ocean acidification, mining, and water scarcity.
This paper explores the transformative potential of religious prophetic communication in advancing an ecological civilization. Drawing upon diverse religious traditions—Christianity, Islam, Buddhism, and Confucianism—it argues that religious teachings offer profound insights and ethical frameworks essential for addressing contemporary ecological challenges. A key aspect of ecological civilization is the presence of a pervasive ecological ethos. The paper contends that religious prophetic communication plays a crucial role in cultivating such an ethos by promoting a heightened ecological conscience and consciousness among individuals and communities. Through prophetic communication, faith actors and communicators articulate moral imperatives rooted in religious principles contextualized to the present ecological situation. The paper delineates five components that make up religious prophetic communication: (1) Communicating from the position of faith; (2) Communicating in a contextually relevant manner; (3) Communicating to energize; (4) Communicating to criticize; and (5) Communicating beyond words. Applied to the ecological context, religious prophetic communication aims to affirm, stimulate imagination, clarify misunderstandings, inspire action, and confront unjust realities. By carrying out its prophetic role, religious communicators can help bring about an ecological ethos and promote the realization of ecological civilization.
This research highlights the governance of landscape and policy coherence to ensure a sustainable supply of ecosystem services through incentives for ecosystem schemes at the municipal level in Nepal. The study was carried out in Dhankuta and Dasarath Chand municipalities representing Nepal’s Koshi and Sudur Paschim provinces. Six aggregate governance indicators adopted by the World Bank Group were assessed through interviews with primary stakeholders of selected landscapes in two municipalities, followed by Key Informant Interviews. The study indicates that implementation of the Incentive for Ecosystem service scheme is feasible, creating multi-stakeholder institutions at the local level. However, there are several governance challenges to ensure its success. In particular, incentives for ecosystem schemes must be part of local government planning, where multisectoral coordination and collaboration are essential. While municipal authorities have constitutional jurisdictions to initiate such schemes, they lack the human resources to understand ecosystem management for a sustainable supply of ecosystem services. Therefore, landscape governance is essential to make incentive schemes successful and ensure transparency and equitable benefits among ecosystem service providers.
Good projects and solutions aiming at sustainable development must repair the damage done in past decades by being explicitly designed and monitored to achieve synergetic benefits for the environment and society. We identify environmental, social and economic aspects of sustainability in which enlightened forest management can increase the fulfillment of human and ecological needs and hence the quality of life of present and future generations. Projects aiming at energy production and profits at the cost of biodiversity, nature protection, and human health and well-being are therefore questionable and increasingly socially and politically unacceptable—especially where the viability of alternative options with better social and ecological footprints can be easily demonstrated. This is also true for renewable energy projects. The perspective presented here demonstrates how ostensibly renewable energy projects in natural areas, such as large-scale wind and solar power plants in traditional forests, which are planned, for example, in Germany, may be detrimental to ecological and social sustainability. Forests cut down for such projects are “non-renewable” within reasonable time-scales left to stabilize our climate and ecosystems. Such projects also impair the credibility of the proclaimed role model character and sustainability leadership of Global North countries, which can lead to negative implications for the protection of forests in tropical countries.
In this article, we show why the growing significance of ethics entails that the call for ethical evaluations is no longer just a specific issue for the particular discipline of academic ethics but a challenge for all academic researchers. Therefore, complex theoretical approaches must be put into practice, and the relationship between ethics and other scientific fields must be clarified. Hence, this essay shows how these requirements can be fulfilled and how to cope with the complexity of ethical consideration on a practical level. We aim to operationalize responsibility as a method. In order to achieve this, basic criteria of practical ethical reflection are elaborated. As a result, we suggest an extended ethical matrix covering the entire research process using a step-by-step model. Our ethical matrix is designed to help researchers reflect and make judgments on moral and ethical issues, enabling them to find their own solutions to these challenges without providing a formal guideline for moral decision-making.
We explore possibilities for the ecological civilization imaginary of China to become a sustainable development narrative shared by a growing number of GS nations. We first highlight the influence GS countries had on the evolution of the concept of sustainable development. GS nations’ interest in retaining economic development options, including energy and materials needed for industrialization and economic expansion, will increasingly contradict global environmentalist narratives of the latter half of the 20th century. The adaptation of GS nations to previously untested energy and material futures will depend on experimentation and learning from initiatives primarily designed and implemented by GS governments at the national, provincial, and local levels. If China succeeds in demonstrating practical examples of ecological civilization construction, it will stimulate other GS countries to learn and adapt lessons to suit their own needs. Multi-country arrangements that China has created could serve as forums to refine the ecological civilization narrative as a development alternative to the dualist conservation vs development thinking and practice of the latter half of the 20th century.
In recent years, the number of crimes involving illegal hunting in China’s judicial system has steadily increased, giving rise to numerous disputes. The root of these disputes lies in the fact that China’s Criminal Law lags in terms of animal protection legislation, failing to strike a balance between wildlife protection and human rights. This disconnection is particularly evident in the legislation and judicial practice regarding illegal hunting crimes and the value principles of ecological civilization strongly advocated by China. Moreover, China’s legal framework and judicial practices concerning illegal hunting crimes suffer from low thresholds for conviction and a lack of comprehensive investigations into the subjective intentions of offenders. Chinese legislators and judges should consider international experiences in combating illegal hunting crimes, elucidate the right to defend oneself against wildlife in certain dangerous situations, and thoroughly revise legal provisions, including the definition of illegal hunting and related judicial interpretations. Additionally, greater efforts should be made to disseminate public legal knowledge regarding illegal hunting crimes.
Although “climate litigation” is not an indigenous term in China, localizing it is essential to support the development of anindependent environmental legal knowledge system in China. Rooted in China’s judicial tradition, which emphasizes substantive rationality, traditional legal theories have primarily focused on environmental law. However, the contemporary practices in the rule of law have created an unclear trajectory for climate litigation. Research in this area has long been trapped in a paradigm that relies on lawsuits for ecological environmental damage compensation and environmental public interest litigation, leading to a significant disconnect between theoretical framworks and practical application. With the advancement of the "dual carbon" strategic goals—carbon peaking and carbon neutrality—it has become imperative to redefine the concept of climate litigation within the Chinese context. We need to establish a theoretical framework that aligns with the “dual carbon” objectives while providing theoretical and institutional support for climate litigation, ultimately contributing to the international discourse on climate justice. Additionally, Hong Kong’s proactive climate governance and robust ESG (Environmental, Social, and Governance) practices provide valuable insights for developing comprehensive climate litigation mechanisms. Based on this analysis, we propose concrete plans for building a climate litigation system in China, establishing a preventive relief system and a multi-source legal framework at the substantive level and developing climate judicial mechanisms for mitigation and adaptation at the procedural level.
