By Mikael Klintman
This e-book develops a groundbreaking, novel method of interpreting moral customer behaviour from the viewpoint of evolutionary idea, illustrating the deeply rooted potentials and bounds inside of society for lowering environmental damage.
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Additional info for Citizen-Consumers and Evolution: Reducing Environmental Harm through Our Social Motivation
167). When discussing cooking in the book Consumption, Food and Taste, he describes how some ‘present cookery as a matter of rationality rather than practical judgment’ (Warde, 1997, p. 157). Warde and other practice-theory scholars highlight what is truly the other side of reflexivity, in contrast to Beck and Giddens, namely reflexivity as the subconscious, impulsive practices seemingly conducted through the human autonomous system. In my view, the importance of this other side is backed up by a wide range of evidence in behavioural and evolutionary psychology as well as neuroscience; this other side is arguably at least as important to understand and handle as the consciously decisional side if we as citizen-consumers are to reduce environmental and social harm, and to impact politics in this direction.
According to this ideal, policy makers involved in these issues should exercise ‘evidence-based policy making’; companies should make environmental and social improvements based on the environmental and ethical audits that help to increase the companies’ knowledge about the environmental and social implications of current and potential practices. Finally, the general public is asked by the previously mentioned actors and by non-governmental organizations to acquire knowledge of how to reduce negative environmental and social impact as citizens and consumers.
1057/9781137276803 Three Approaches 31 communities to engage in wider issues, not least environmental ones. One should note, however, that the social interaction and limited anonymity strengthen such activities, since the ‘instinct’ that Darwin points to as the origin of conscience remains social. Other value forms are stable as well. Like the ethical value form, the metaphysical one constitutes human universals. Deliberations about our existence, where we come from and where we are going, are expressions of metaphysical value forms, stable parts of humanity (Newson & Richerson, 2009).