Antecedents and outcomes of consumer environmentally friendly attitudes and behaviour

With the intensification of problems relating to the environment, a growing number of consumers are becoming more ecologically conscious in their preferences and purchases of goods. This paper presents the results of a study conducted among 500 Cypriot consumers, focusing on the factors that shape consumer environmental attitudes and behaviour, as well as on the resulting outcomes. The findings confirmed that both the inward and outward environmental attitudes of a consumer are positively influenced by his/her degree of collectivism, long-term orientation, political involvement, deontology, and law obedience, but have no connection with liberalism. The adoption of an inward environmental attitude was also found to be conducive to green purchasing behaviour that ultimately leads to high product satisfaction. On the other hand, an outward environmental attitude facilitates the adoption of a general environmental behaviour, which is responsible for greater satisfaction with life. The findings of the study have important implications for shaping effective company offerings to consumers in target markets, as well as formulating appropriate policies at the governmental level to enhance environmental sensitivity among citizens

Crenças e condutas ambientais, liberalismo econômico e felicidade

Se identifican y analizan las creencias ambientales agrupadas bajo los términos 'nuevo paradigma ambiental’ (NPE, Dunlap, Van Liere, Merting& Jones, 2000) respecto de la conducta ambiental, el liberalismo económico, la religiosidad y la felicidad en la población joven -urbana y rural- de una región del valle central de Chile. Una muestra de 409 participantes de 33 años de edad promedio respondió una batería de instrumentos constituida por el NEP-R que mide creencias acerca de la relación entre el hombre y la naturaleza por medio de dos dimensiones: antropocentrismo y ecocentrismo; la Escala de Conducta Ecológica (ECE); la Escala de Liberalismo Económico (ELE), y la de Felicidad Subjetiva (EFS). La procedencia urbana o rural no tiene efectos sobre ninguna de las variables evaluadas. Las creencias generales a favor del medio ambiente están relacionadas positivamente con la conducta ecológica (o pro-ambiental) y la felicidad subjetiva, no así con el liberalismo económico (rs(409) =0,138; ps= 0,041). Este último está correlacionado sólo con los aspectos de las creencias asociados al pensamiento anti-antropocéntrico (r(409)= 0,192; p= 0,004) de modo que quienes tienen un pensamiento económicamente más liberal no creen en la supremacía del hombre sobre la naturaleza. Quienes se adscriben a alguna religión tienen más creencias ecocéntricas que quienes no, sin observarse diferencias etarias ni sexuales para otras variables. Se plantean preguntas e implicaciones y se debate acerca de éstos y otros resultados.We identified and analyzed environmental beliefs grouped under the terms 'new environmental paradigm’ (NEP, Dunlap, Van Liere, Mertingen and Jones, 2000) about the environmental behavior, economic liberalism, religiosity and happiness in young people from a central valley region of Chile. A sample of 409 participants, with average of 33 years answered a battery of instruments consisting of the NEP-R which measures beliefs about the relationship between man and nature by two-dimensional-centrism and anthropocentrism, Ecological Behavior Scale (EBS), Economic Liberalism Scale (ELS) and the Subjective Happiness Scale (SHS). The rural or urban origin has no effect on any variables measured. The general beliefs in favor of the environment are positively related to ecological behavior (pro-environmental behavior) and subjective happiness, but not with economic liberalism (rs(409) = 0.138, ps = 0.041). The economic liberalism is correlated only with the beliefs about the anti-anthropocentric thinking (r(409) = 0.192, p = 0.004) so that those who are most economically liberal do not believe in the supremacy of man over nature. Those who subscribe to any religion have more ecocentric beliefs than who do not have, without sex or age differences were observed for other variables. Questions are raised and debate about these and other results.Identificam-se e analisam-se as crenças ambientais agrupadas sob os termos 'novo paradigma ambiental’ (NPE, Dunlap, Van Liere, Merting& Jones, 2000) sobre a conduta ambiental, o liberalismo econômico, a religiosidade e a felicidade na população jovem -urbana e rural- de uma região do vale central do Chile. Uma mostra de 409 participantes de 33 anos de idade média respondeu uma bateria de instrumentos constituída pelo NEP-R que mede crenças sobre a relação entre o homem e a natureza por meio de duas dimensões: antropocentrismo e ecocentrismo; a Escala de Conduta Ecológica (ECE); a Escala de Liberalismo Econômico (ELE), e a de Felicidade Subjetiva (EFS). A procedência urbana ou rural não tem efeitos sobre nenhuma das variáveis avaliadas. As crenças gerais a favor do medioambiente estão relacionadas positivamente com a conduta ecológica (ou pró-ambiental) e a felicidade subjetiva, não assim com o liberalismo econômico (rs(409) =0,138; ps= 0,041). Este último está correlacionado só com os aspectos das crenças associados ao pensamento anti-antropocêntrico (r(409)= 0,192; p= 0,004) de modo que quem tem um pensamento economicamente mais liberal não acreditam na supremacia do homem sobre a natureza. As pessoas que estão vinculadas a alguma religião tem mais crenças ecocéntricas que os que não, sem observarem-se diferenças etárias nem sexuais para outras variáveis. São propostas perguntas e implicações e se debate sobre estes e outros resultados

Creationism and evolution

In Tower of Babel, Robert Pennock wrote that “defenders of evolution would help their case immeasurably if they would reassure their audience that morality, purpose, and meaning are not lost by accepting the truth of evolution.” We first consider the thesis that the creationists’ movement exploits moral concerns to spread its ideas against the theory of evolution. We analyze their arguments and possible reasons why they are easily accepted. Creationists usually employ two contradictive strategies to expose the purported moral degradation that comes with accepting the theory of evolution. On the one hand they claim that evolutionary theory is immoral. On the other hand creationists think of evolutionary theory as amoral. Both objections come naturally in a monotheistic view. But we can find similar conclusions about the supposed moral aspects of evolution in non-religiously inspired discussions. Meanwhile, the creationism-evolution debate mainly focuses — understandably — on what constitutes good science. We consider the need for moral reassurance and analyze reassuring arguments from philosophers. Philosophers may stress that science does not prescribe and is therefore not immoral, but this reaction opens the door for the objection of amorality that evolution — as a naturalistic world view at least — supposedly endorses. We consider that the topic of morality and its relation to the acceptance of evolution may need more empirical research

On the Shoulders of Giants: Happiness and the Good Economy in Catholic Social Teaching

The economic discipline, in studying humans, relies on economic philosophers’ theories and understanding of the human person. One of Adam Smith’s most basic tenants was that man is self-interested. This thesis explores the profound implications this has had on those who study economics and what research in behavioral economics implies about its effect on life satisfaction. Catholic Social Teaching is the Roman Catholic Church’s collection of criticisms for practicing the neo-scholastic virtue ethic in social life. If self-interest is emphasized above man’s social nature, which was Smith’s second tenant, economics ignores a non-trivial portion of man’s motivation. Because irrational behaviors such as altruism and cooperation are correlated with higher life satisfaction, Catholic Social Teaching’s perspective of virtue ethics in economics will be analyzed

Eudemonic intellectual property: patents and related rights as engines of happiness, peace, and sustainability

The predominant justification for most intellectual property rights is the incentive theory or utilitarian rationale. Behind this justification lies the Western idea of progress and its derivatives: liberalism, capitalism, and consumerism. After having shown that the predominant justification for intellectual property rights is the incentive theory, which rests on the idea of progress, this Article traces back the history of the idea and shows its parochialism in both time and space. The Article next shows that the progress ideology rests on assumptions that are either wrong or impossible to prove and therefore propounds that it must be abandoned, or if not, at least deeply rethought or reformed. This Article proposes the values of happiness, peace, necessity, and sustainability as an alternative basis for patents and related rights. These universal values give a legitimate and solid foundation to patents and related rights. The Article suggests ways to integrate the new justification in the substantive law, and counters the arguments against the new justification. In order to answer the question this Article addresses, it is necessary to take both a historical and philosophical perspective. As intellectual property rights are Western in origin, this Article takes a Western perspective by reviewing the two most representative Western legal systems, the European Union and the United States. The philosophical and economic history of the West is compared with that of the Muslim world and some Asian countries, namely China and Japan, because they also represent a very large part of the world