Quantum mechanics is an extraordinarily successful scientific theory. But more than 100 years after it was first introduced, the interpretation of the theory remains controversial. This Element introduces some of the most puzzling questions at the foundations of quantum mechanics and provides an up-to-date and forward-looking survey of the most prominent ways in which physicists and philosophers of physics have attempted to resolve them. Topics covered include nonlocality, contextuality, the reality of the wavefunction and the measurement problem. The discussion is (...) supplemented with descriptions of some of the most important mathematical results from recent work in quantum foundations, including Bell's theorem, the Kochen-Specker theorem and the PBR theorem. (shrink)

Recently there have emerged an assortment of theorems relating to the ‘absoluteness of emerged events,’ and these results have sometimes been used to argue that quantum mechanics may involve some kind of metaphysically radical non-absoluteness, such as relationalism or perspectivalism. However, in our view a close examination of these theorems fails to convincingly support such possibilities. In this paper we argue that the Wigner’s friend paradox, the theorem of Bong et al and the theorem of Lawrence et al are all (...) best understood as demonstrating that if quantum mechanics is universal, and if certain auxiliary assumptions hold, then the world inevitably includes various forms of ‘disaccord,’ but this need not be interpreted in a metaphysically radical way; meanwhile, the theorem of Ormrod and Barrett is best understood either as an argument for an interpretation allowing multiple outcomes per observer, such as the Everett approach, or as a proof that quantum mechanics cannot be universal in the sense relevant for this theorem. We also argue that these theorems taken together suggest interesting possibilities for a different kind of relational approach in which _interaction_ states are relativized whilst observed events are absolute, and we show that although something like ‘retrocausality’ might be needed to make such an approach work, this would be a very special kind of retrocausality which would evade a number of common objections against retrocausality. We conclude that the non-absoluteness theorems may have a significant role to play in helping converge towards an acceptable solution to the measurement problem. (shrink)

Simple idealized models seem to provide more understanding than opaque, complex, and hyper-realistic models. However, an increasing number of scientists are going in the opposite direction by utilizing opaque machine learning models to make predictions and draw inferences, suggesting that scientists are opting for models that have less potential for understanding. Are scientists trading understanding for some other epistemic or pragmatic good when they choose a machine learning model? Or are the assumptions behind why minimal models provide understanding misguided? In (...) this paper, using the case of deep neural networks, I argue that it is not the complexity or black box nature of a model that limits how much understanding the model provides. Instead, it is a lack of scientific and empirical evidence supporting the link that connects a model to the target phenomenon that primarily prohibits understanding. (shrink)

本书以欧洲的社会政治、经济历史为背景,以技术史为基础,以欧洲哲学史的历史脉络为主线,研究从古希腊到19世纪中叶哲学的技术思想,揭示出技术哲学由萌芽到产生的历史过程。.

We describe how the set of tools, practices, and social relations known as “precision agriculture” is defined, promoted, and debated. To do so, we perform a critical discourse analysis of popular and trade press websites. Promoters of precision agriculture champion how big data analytics, automated equipment, and decision-support software will optimize yields in the face of narrow margins and public concern about farming’s environmental impacts. At its core, however, the idea of farmers leveraging digital infrastructure in their operations is not (...) new, as agronomic research in this vein has existed for over 30 years. Contemporary discourse in precision ag tends to favour emerging digital technologies themselves over their embeddedness in longstanding precision management approaches. Following several strands of science and technology studies research, we explore what rhetorical emphasis on technical innovation achieves, and argue that this discourse of novelty is a reinvention of precision agriculture in the context of the growing “smart” agricultural economy. We overview six tensions that remain unresolved in this promotional rhetoric, concerning the definitions, history, goals, adoption, uses, and impacts of precision agriculture. We then synthesize these in a discussion of the extent to which digital tools are believed to displace farmer decision-making and whether digital agriculture addresses the biophysical heterogeneity of farm landscapes or land itself has become an “experimental technology”—a way to advance the general development of artificial intelligence. This discussion ultimately helps us name a larger dilemma: that the smart agricultural economy is perhaps less about supporting land and its stewards than promising future tech and profits. (shrink)

The laws of nature have come a long way since the time of Newton: quantum mechanics and relativity have given us good reasons to take seriously the possibility of laws which may be non-local, atemporal, ‘all-at-once,’ retrocausal, or in some other way not well-suited to the standard dynamical time evolution paradigm. Laws of this kind can be accommodated within a Humean approach to lawhood, but many extant non-Humean approaches face significant challenges when we try to apply them to laws outside (...) the time evolution picture. Thus for proponents of non-Humean approaches to lawhood there is a clear need for a novel non-Humean account which is capable of accommodating these sorts of laws. In this paper we propose such an account, characterizing lawhood in terms of constraints, which are understood as a form of modal structure. We demonstrate that our proposed realist account can indeed accommodate a large variety of laws outside the time evolution paradigm, and describe some possible applications to important philosophical problems. (shrink)

Relational quantum mechanics (RQM) is an interpretation of quantum mechanics based on the idea that quantum states do not describe an absolute property of a system but rather a relationship between systems. There have recently been some criticisms of RQM pertaining to issues around intersubjectivity. In this article, we show how RQM can address these criticisms by adding a new postulate which requires that all of the information possessed by a certain observer is stored in physical variables of that observer (...) and thus is accessible by measurement to other observers. This makes it possible for observers to reach intersubjective agreement about quantum events that have occurred in the past. We suggest a possible ontology for a version of RQM employing this postulate; this ontology upholds the principle that quantum states are always relational, but it also postulates a set of quantum events that are not strictly relational. We show that the new postulate helps address the preferred basis problem in RQM. (shrink)

Experiments are commonly thought to have epistemic privilege over simulations. Two ideas underpin this belief: first, experiments generate greater inferential power than simulations, and second, simulations cannot surprise us the way experiments can. In this article I argue that neither of these claims is true of experiments versus simulations in general. We should give up the common practice of resting in-principle judgments about the epistemic value of cases of scientific inquiry on whether we classify those cases as experiments or simulations, (...) per se. To the extent that either methodology puts researchers in a privileged epistemic position, this is context sensitive. (shrink)

Music as Agency: Diversities of Perspectives on Artistic Citizenship focuses on the concept, application, interpretation and manifestation of Artistic Citizenship in diverse contexts. The key concepts that the book tackles are: Cultural experience, artistic practice, musical identities, equity, democracy, community, activism, resistance and empathy. In giving an overview of aspects of the compound concept of artistic citizenship, Akuno and Westvall present the outcome of research and interrogation of practice by a global network of educator-researchers from Africa, the Americas, Asia and (...) Europe. The book articulates notions of artistic citizenship, coming up with the term artizenship as a derivative of the composite term. It further explains and analyses practical ways of perceiving and relating to art spaces, art practices and arts objects towards belonging, being and becoming in a global space that is disparate, polarised and often alienating, and thus responding to issues such as social justice, identity, participation and inclusion. With a focus on music, the book targets musicians, scholars, educators and enthusiasts keen on gaining a deeper understanding of how music and musicking can influence human interactions towards social integration, trust, cultural awareness and intercultural understanding. (shrink)

Our in-the-moment experience of the world can feel vivid and rich, even when we cannot describe our experience due to limitations of attention, memory or other cognitive processes. But the nature of visual awareness is quite sparse, as suggested by the phenomena of failures of awareness, such as change blindness and inattentional blindness. I will argue that once failures of memory or failures of comparison are ruled out as explanations for these phenomena, they present strong evidence against rich awareness. To (...) accommodate and explain these massive failures of awareness, any theory of phenomenal consciousness must downgrade phenomenology to a degree where it is functionless or, ironically, does not reflect what we experience. (shrink)

Any successful interpretation of quantum mechanics must explain how our empirical evidence allows us to come to know about quantum mechanics. In this article, we argue that this vital criterion is not met by the class of ‘orthodox interpretations,’ which includes QBism, neo-Copenhagen interpretations, and some versions of relational quantum mechanics. We demonstrate that intersubjectivity fails in radical ways in these approaches, and we explain why intersubjectivity matters for empirical confirmation. We take a detailed look at the way in which (...) belief-updating might work in the kind of universe postulated by an orthodox interpretation, and argue that observers in such a universe are unable to escape their own perspective in order to learn about the structure of the set of perspectives that is supposed to make up reality according to these interpretations. We also argue that in some versions of these interpretations it is not even possible to use one’s own relative frequencies for empirical confirmation. Ultimately we conclude that it cannot be rational to believe these sorts of interpretations unless they are supplemented with some observer-independent structure which underwrites intersubjective agreement in at least certain sorts of cases. (shrink)

Perhaps the most striking phenomenon of visual awareness is inattentional blindness (IB), in which a surprisingly salient event right in front of you may go completely unseen when unattended. Does IB reflect a failure of perception, or only of subsequent memory? Previous work has been unable to answer this question, due to a seemingly intractable dilemma: ruling out memory requires immediate perceptual reports, but soliciting such reports fuels an expectation that eliminates IB. Here we introduce a way of evoking repeated (...) IB in the same subjects and the same session: we show that observers fail to report seeing salient events’ not only when they have no expectation, but also when they have the wrong expectations about the events nature. This occurs when observers must immediately report seeing anything unexpected, even mid-event. Repeated IB thus demonstrates that IB is aptly named: it reflects a genuine deficit in moment-by-moment conscious perception, rather than a form of inattentional amnesia. (shrink)

Physicists are increasingly beginning to take seriously the possibility of laws outside the traditional time-evolution paradigm; yet many popular definitions of determinism are still predicated on a time-evolution picture, making them manifestly unsuited to the diverse range of research programmes in modern physics. In this article, we use a constraint-based framework to set out a generalization of determinism which does not presuppose temporal evolution, distinguishing between strong, weak and delocalised holistic determinism. We discuss some interesting consequences of these generalized notions (...) of determinism, and we show that this approach sheds new light on the long-standing debate surrounding the nature of objective chance. (shrink)

Standpoint theorists have long been clear that marginalization does not make better understanding a given. They have been less clear, though, that social dominance does not make ignorance a given. Indeed, many standpoint theorists have implicitly committed themselves to what I call the strong epistemic disadvantage thesis. According to this thesis, there are strong, substantive limits on what the socially dominant can know about oppression that they do not personally experience. I argue that this thesis is not just implausible but (...) politically pernicious; it is an excuse for ignorance and silence that stifles our ability to address many injustices. Moreover, I argue that if we are to avoid lending support to the SEDT while working within a standpoint theory framework, we must hold that the socially dominant can achieve marginalized standpoints. So, we must hold that men can achieve feminist standpoints, that white women (and men) can achieve black feminist standpoints, and so on. (shrink)

Social epistemologists should be well-equipped to explain and evaluate the growing vulnerabilities associated with filter bubbles, echo chambers, and group polarization in social media. However, almost all social epistemology has been built for social contexts that involve merely a speaker-hearer dyad. Filter bubbles, echo chambers, and group polarization all presuppose much larger and more complex network structures. In this paper, we lay the groundwork for a properly social epistemology that gives the role and structure of networks their due. In particular, (...) we formally define epistemic constructs that quantify the structural epistemic position of each node within an interconnected network. We argue for the epistemic value of a structure that we call the (m,k)-observer. We then present empirical evidence that (m,k)-observers are rare in social media discussions of controversial topics, which suggests that people suffer from serious problems of epistemic vulnerability. We conclude by arguing that social epistemologists and computer scientists should work together to develop minimal interventions that improve the structure of epistemic networks. (shrink)

I argue that ML models used in science function as highly idealized toy models. If we treat ML models as a type of highly idealized toy model, then we can deploy standard representational and epistemic strategies from the toy model literature to explain why ML models can still provide epistemic success despite their lack of similarity to their targets.

There is a considerable scholarly discussion regarding how Islamic values influence CSR, but prior studies remain fragmented and scattered across several fields. This paper, therefore, aims to offer a more comprehensive understanding of the impacts of Islamic values on CSR by conducting a systematic literature review of 84 relevant publications from 1995 through 2020. The results of a thematic analysis show that there are four underlying themes to consider when explaining the influence of Islamic values on CSR: (1) Islamic narratives (...) promoting CSR, (2) Islam-based CSR, (3) Islamic financial institutions as enablers of CSR, and (4) stakeholders’ perspectives on how Islamic values influence CSR. This study contributes to the CSR literature by providing a systematic understanding of how Islamic values influence CSR and by identifying current challenges and promising directions for future exploration along this line of inquiry. (shrink)

The representational epistemic approach to the design of visual displays and notation systems advocates encoding the fundamental conceptual structure of a knowledge domain directly in the structure of a representational system. It is claimed that representations so designed will benefit from greater semantic transparency, which enhances comprehension and ease of learning, and plastic generativity, which makes the meaningful manipulation of the representation easier and less error prone. Epistemic principles for encoding fundamental conceptual structures directly in representational schemes are described. The (...) diagrammatic recodification of probability theory is undertaken to demonstrate how the fundamental conceptual structure of a knowledge domain can be analyzed, how the identified conceptual structure may be encoded in a representational system, and the cognitive benefits that follow. An experiment shows the new probability space diagrams are superior to the conventional approach for learning this conceptually challenging topic. (shrink)

Among the categories of the telecom and internet frauds, the online romance scam is of particular concern for its sharp rise of victim numbers and the huge amount of cost. A social semiotic approach could be used to investigate the victim identity of the online romance scam from the aspects of the (re)construction and interpretation of discursive practices. The range of papers in this section shows that the study of text, context and the way that people use semiotic resources to (...) produce communication, to create and manage events and to interpret them. (shrink)

Genre has been a critical issue in discourse analysis as well as in other disciplines. Based on a literature review of the concept of genre and taking judgments as one type of genre in legal settings, the present study provides a corpus-based insight into the nature of genre. The literature review per se reveals that genre has one typical feature of a sign, that is, being subject to multiple and alternative interpretations; in other words, genre as a sign may have (...) various interpretants. The present study unravels the actual generic structures, distinguishes different types of generic structures within the given genre, and then defines the dominant generic structure of judgments in Hong Kong, Taiwan, and Mainland China. This study also examines and contrasts the generic structure potential of judgments in each jurisdiction. In addition, the variation of Mainland China's judgments over time is briefly discussed. Comparing the generic structures of judgments among the three jurisdictions, as well as the structures of judgments in Mainland China over time, the paper argues that genre also has the essential features of a sign, that is, the characteristics of temporality and spatiality. (shrink)

What is wisdom? What does a wise person know? Can a wise person know how to act and live well without knowing the whys and wherefores of his own action? How is wisdom acquired? This Element addresses questions regarding the nature and acquisition of wisdom by developing and defending a skill theory of wisdom. Specifically, this theory argues that if a person S is wise, then (i) S knows that overall attitude success contributes to or constitutes well-being; (ii) S knows (...) what the best means to achieve well-being are; (iii) S is reliably successful at acting and living well (in light of what S knows); and (iv) S knows why she is successful at acting and living well. The first three sections of this Element develop this theory, and the final two sections defend this theory against two objections to the effect that there are asymmetries between wisdom and skill. (shrink)

In this article we set out to understand the significance of the process matrix formalism and the quantum causal modelling programme for ongoing disputes about the role of causation in fundamental physics. We argue that the process matrix programme has correctly identified a notion of ‘causal order’ which plays an important role in fundamental physics, but this notion is weaker than the common-sense conception of causation because it does not involve asymmetry. We argue that causal order plays an important role (...) in grounding more familiar causal phenomena. Then we apply these conclusions to the causal modelling programme within quantum foundations, arguing that since no-signalling quantum correlations cannot exhibit causal order, they should not be analysed using classical causal models. This resolves an open question about how to interpret fine-tuning in classical causal models of no-signalling correlations. Finally we observe that a quantum generalization of causal modelling can play a similar functional role to standard causal reasoning, but we emphasize that this functional characterisation does not entail that quantum causal models offer novel explanations of quantum processes. (shrink)

In recent years the quantum foundations community has seen increasing interest in the possibility of using retrocausality as a route to rejecting the conclusions of Bell’s theorem and restoring locality to quantum physics. On the other hand, it has also been argued that accepting nonlocality leads to a form of retrocausality. In this article we seek to elucidate the relationship between retrocausality and locality. We begin by providing a brief schema of the various ways in which violations of Bell’s inequalities (...) might lead us to consider some form of retrocausality. We then consider some possible motivations for using retrocausality to rescue locality, arguing that none of these motivations is sufficient to show that local retrocausal theories should always be preferred to nonlocal retrocausal theories, and therefore there is no clear reason to focus research efforts entirely on seeking local retrocausal models. Next, we examine several different conceptions of retrocausality, concluding that ‘all-at-once’ retrocausality is more coherent than the alternative dynamical picture. We then argue that since the ‘all-at-once’ approach requires probabilities to be assigned to entire histories, locality is not playing any crucial role within this picture. Thus we conclude that using retrocausality as a way to rescue locality may not be the right route to retrocausality. Finally, we demonstrate that accepting the existence of nonlocality and insisting on the nonexistence of preferred reference frames leads naturally to the acceptance of a form of retrocausality, albeit one which is not mediated by physical systems travelling backwards in time. We argue that this is the more natural way to motivate retrocausal models of quantum mechanics. (shrink)

There is an undeniable tendency to dismiss women’s sexual assault allegations out of hand. However, this tendency is not monolithic—allegations that black men have raped white women are often met with deadly seriousness. I argue that contemporary rape culture is characterized by the interplay between rape myths that minimize rape, and myths that catastrophize rape. Together, these two sets of rape myths distort the epistemic resources that people use when assessing rape allegations. These distortions result in the unjust exoneration of (...) people we cannot conceive of as monstrous, while making it too easy to believe that some marginalized people could be rapists. I also argue that rape myths enable a novel kind of epistemic injustice. This injustice concerns how our assessments of trustworthiness and our assessments of plausibility interact. I argue that rape myths can result in runaway credibility deflations that can explain both why people fail to believe most women, and also why people may unjustly believe false allegations that white women have been raped by black men. (shrink)

Does being green facilitate product innovation? This study examines whether green management in firms operating in China fosters radical product innovation to a greater extent than it does incremental product innovation and investigates the underlying institutional mechanisms involved in the relationship between green management and product innovation. The findings show that green management is more likely to lead to radical product innovation than to incremental product innovation. Moreover, government support as a formal institutional benefit more strongly mediates the effect of (...) green management on radical product innovation than its effect on incremental product innovation; whereas social legitimacy as an informal institutional benefit more strongly mediates the effect of green management on incremental product innovation than its effect on radical product innovation. These findings provide important implications for explaining how firms employ green management to facilitate product innovation. (shrink)

Research on the specific features of daydreaming compared with mind-wandering and night dreaming is a neglected topic in the philosophy of mind and the cognitive neuroscience of spontaneous thought. The extant research either conflates daydreaming with mind-wandering (whether understood as task-unrelated thought, unguided attention, or disunified thought), characterizes daydreaming as opposed to mind-wandering (Dorsch, 2015), or takes daydreaming to encompass any and all “imagined events” (Newby-Clark & Thavendran, 2018). These dueling definitions obstruct future research on spontaneous thought, and are insufficiently (...) precise to guide empirical studies. They also fail to illuminate the phenomenal core of daydreaming, namely, its dreamlike qualities. Although daydreaming is related to both mind-wandering and narrative imagination, it is not reducible to either. We argue that daydreams are experiences of spontaneous, immersive imagination in the waking state. The main task of our investigation is to distinguish daydreaming, conceptually and phenomenologically, from mind-wandering, on the one hand, and night dreaming, on the other. Although daydream experiences can vary widely, we distinguish prototypical experiences of daydreaming from adjacent imaginative activity, including fleeting imagery and “focused daydreaming,” or crafted visualization. We consider our phenomenological analysis as preparatory work for conceptually distinguishing different spontaneous and imaginative states so that they can be investigated accordingly with questionnaires and qualitative methods. We argue that precision about the phenomenal character of daydreaming can guide neurophenomenological investigations, help delimit studies on individual variance in daydreaming features, and identify differences among daydreaming, mind-wandering, and night dreaming conceptually and phenomenologically, and possibly eventually in terms of neural correlates. (shrink)

I argue that the Oxford school Everett interpretation is internally incoherent, because we cannot claim that in an Everettian universe the kinds of reasoning we have used to arrive at our beliefs about quantum mechanics would lead us to form true beliefs. I show that in an Everettian context, the experimental evidence that we have available could not provide empirical confirmation for quantum mechanics, and moreover that we would not even be able to establish reference to the theoretical entities of (...) quantum mechanics. I then consider a range of existing Everettian approaches to the probability problem and show that they do not succeed in overcoming this incoherence. (shrink)

Standpoint epistemology has been linked with increasing calls for deference to the socially marginalized. As we understand it, deference involves recognizing someone else as better positioned than we are, either to investigate or to answer some question, and then accepting their judgment as our own. We connect contemporary calls for deference to old objections that standpoint epistemology wrongly reifies differences between groups. We also argue that while deferential epistemic norms present themselves as a solution to longstanding injustices, habitual deference prevents (...) the socially dominant from developing for themselves the skills necessary to expand their capacity for empathy, to deftly probe for evidence, and to ask critical questions. Consequently, we argue that standpoint epistemology must be understood as calling for inclusion, not deference. (shrink)

_Philosophers consider race and racism from the perspective of lived, bodily experience._.

The skill model of wisdom argues that practical wisdom can be best understood in terms of practical skill or expertise, and the model is thought to have the characteristic of focusing on how wise people think rather than how wise people feel. However, from the perspective of Kunzmann and Glück, “it is time for an ‘emotional revolution’ in wisdom research, which will contribute to a more balanced view on wisdom that considers emotional factors and processes as equally typical of wisdom (...) as are cognitive and reflective factors” (Kunzmann U, Gluck J [2019] Wisdom and emotion. In: Sternberg R, Gluck J (eds) The cambridge handbook of wisdom. Cambridge University Press, Cambridge, pp 575–601). Kunzmann and Glück’s appeal for this emotional revolution is significant and intriguing because the inclusion of an explanation of the role of emotion in wisdom can contribute to developing the skill model of wisdom into a more comprehensive framework that recognizes the intricate relation between wisdom and emotions. In this paper, I shall propose and develop a skill account of the emotions of the wise to serve as a supplement to the skill model of wisdom. According to this account, first, at the critical level, having emotions and emotional competence as elements is not essential to wisdom; second, at the theoretical level, a wise person feels an emotion E if and only if E is strategically rational for the wise person; and third, at the metatheoretical level, the primary aim of the skill account is to explain why wise people feel in a particular way rather than to describe how wise people feel. (shrink)

In The Sublime in Modern Philosophy: Aesthetics, Ethics, and Nature, Emily Brady takes a fresh look at the sublime and shows why it endures as a meaningful concept in contemporary philosophy. In a reassessment of historical approaches, the first part of the book identifies the scope and value of the sublime in eighteenth-century philosophy, nineteenth-century philosophy and Romanticism, and early wilderness aesthetics. The second part examines the sublime's contemporary significance through its relationship to the arts; its position with respect (...) to other aesthetic categories involving mixed or negative emotions, such as tragedy; and its place in environmental aesthetics and ethics. Far from being an outmoded concept, Brady argues that the sublime is a distinctive aesthetic category which reveals an important, if sometimes challenging, aesthetic-moral relationship with the natural world. (shrink)

There is considerable agreement among epistemologists that certain abilities are constitutive of understanding-why. These abilities include: constructing explanations, drawing conclusions, and answering questions. This agreement has led epistemologists to conclude that understanding is a kind of know-how. However, in this paper, I argue that the abilities constitutive of understanding are the same kind of cognitive abilities that we find in ordinary cases of knowledge-that and not the kind of practical abilities associated with know-how. I argue for this by disambiguating between (...) different senses of abilities that are too often lumped together. As a consequence, non-reductionists about understanding—those that claim that understanding-why is not reducible to knowledge-that—need to find another way to motivate the view. In the end, the fact that abilities are constitutive of understanding-why does not give us reason to conclude that understanding is a kind of know-how. (shrink)

BackgroundWhen conducting research with Indigenous populations consent should be sought from both individual participants and the local community. We aimed to search and summarise the literature about methods for seeking consent for research with Indigenous populations.MethodsA systematic literature search was conducted for articles that describe or evaluate the process of seeking informed consent for research with Indigenous participants. Guidelines for ethical research and for seeking consent with Indigenous people are also included in our review.ResultsOf 1447 articles found 1391 were excluded (...) ; 56 were relevant and included. Articles were categorised into original research that evaluated the consent process or publications detailing the process of seeking consent and guidelines for ethical research. Guidelines were categorised into international ; national and state/regional/local guidelines. In five studies based in Australia, Canada and The United States of America the consent process with Indigenous people was objectively evaluated. In 13 other studies interpreters, voice recording, videos, pictures, flipcharts and “plain language” forms were used to assist in seeking consent but these processes were not evaluated. Some Indigenous organisations provide examples of community-designed resources for seeking consent and describe methods of community engagement, but none are evaluated. International, national and local ethical guidelines stress the importance of upholding Indigenous values but fail to specify methods for engaging communities or obtaining individual consent. In the ‘Grey literature’ concerns about the consent process are identified but no solutions are offered.ConclusionConsultation with Indigenous communities is needed to determine how consent should be sought from the community and the individual, and how to evaluate this process. (shrink)

Emily Brady provides a systematic account of aesthetics in relation to the natural environment, offering a critical understanding of what aesthetic appreciation ...