Environmental Law as a Mirror of the Future: Civic Values Confronting Market Force Dynamics in a Time of Counter-Revolution

This essay explores the legislative assaults currently faced by environmental law, as the powerful market forces that gained at least temporary congressional ascendancy in Novemeber 1994 attempt to roll back legal doctrines and structures evolved in thirty years of bipartisan development. The counter revolutionary tumult of the 104th Congress reflects a basic confrontation - between the powerful human nature dynamics of market forces and society\u27s need for enforceable civic values that transcend short-term profit expediencies. Environmental law, reflecting a paradigm shift in how we perceive the world, has emerged over the past three decades as one of the primary realms in which society attempts to insert short and long-term public civic values into practical economic affairs. This role inevitably makes environmental law a political battlefield. A survey of some of the current battles, framed in that social context, allows some useful long-term observations

WARP ten, 1992

A Science Newsletter of Columbia College Journalism Department. Ten pages. Cover article: Of Mars and Men. vol. 1, no. 1https://digitalcommons.colum.edu/warpten/1000/thumbnail.jp

The Will of Man

In the popular philosophy of today, namely Mat­eralistic Evolution, attempts have been made to explain everything as the result of the forces of matter and motion . In rejecting all that the sages of old have offered towards the explanation of phenomena, there are certain problems which are stumbling blocks to this form of philosophy. Many and various theories have been offered but none has been found that will satisfy. Re­alizing their inability to explain these problems, one of their number has summed them up and termed them seven riddles for which science has no answer, and which will always remain insoluble

An Explication of the Writings on the Bhagvad Gītā in the Published Works of Simone Weil

Simone Weil's writings on the Bhagavad Gītā are, for the most part, scattered throughout her notebooks, posthumously published under the title Cahiers. The present study is an attempt to gather her references and notes on the Gītā and to present them as a coherent whole. It is an attempt to make clear from other of her writings what she meant in her references to this classic scripture of the Indian religious tradition and to see her interpretation of it in terms of the rest of her thought. It is not a critical analysis of her interpretation. The question of the validity of what she says about this text, and, indeed, of the Indian religious tradition as a whole, will be left to a further study.Master of Arts (MA