Out of the laboratory, into the field: perspectives on social, ethical and regulatory challenges in UK wildlife research.

Drawing on insights from qualitative social science research, this paper aims to prompt reflection on social, ethical and regulatory challenges faced by scientists undertaking invasive animal research in the field and propose ways of addressing these challenges to promote good care for animals and environments. In particular, we explore challenges relating to the management of (i) relationships with publics and stakeholders, who may be present at field sites or crucial to research success; (ii) ethical considerations not present in the laboratory, such as the impacts of research on populations and ecosystems; (iii) working under an array of regulations, which may operate in accordance with competing ethical principles or objectives; and (iv) relationships with regulators (especially vets), which may involve disagreements over ethics and expertise, especially because regulators may be more accustomed to overseeing research in the laboratory than the field. We argue that flexibility-at a personal and policy level-and respect for others' expertise emerged as two key ways of negotiating ethical challenges, fostering positive working relationships and promoting good care for individual animals and broader ecosystems. While our analysis focuses on the UK, we propose that many of these lessons are broadly applicable to international contexts. This article is part of the theme issue 'Measuring physiology in free-living animals (Part II)'.

Sheltering at Our Common Home.

The current COVID-19 pandemic has reactivated ancient metaphors (especially military ones) but also initiated a new vocabulary: social distancing, lockdown, self-isolation, and sheltering in place. Terminology is not ethically neutral but reflects prevailing value systems. I will argue that there are two metaphorical vocabularies at work: an authoritarian one and a liberal one. Missing is an ecological vocabulary. It has been known for a long time that emerging infectious diseases are associated with the destruction of functioning ecosystems and biodiversity. Ebola and avian influenza viruses have been significant warnings. Obviously, this pandemic will not be the last one. As the planet is our common home, the major metaphor to explore is sheltering at this home.

Chapitre 1. Lait, sang, larmes en offrande : la manipulation des fluides corporels féminins comme support d'une élaboration éthique pour la biosphère.

The ever-growing ecological imprint of human activities has lead numerous and diverse actors to develop new environmental ethical approaches, both based on experimentation and theoretical elaboration. These approaches hold multiple philosophical roots and practical consequences: some insist on the life and value of each being, ecosystems or evolutional processes, other insist on the instrumental value of nature. As for us, we have chosen to bring together experimentation and theorization, in order to lead a hybrid exploration between contemporary art and anthropology. Since 2015, we have conducted a series of performances, stemming from our own body fluids, considered as feminine (breastmilk, menstrual blood, tears of grief), and used as offerings for different living environments (« milieux de vie ¼). These gestures, conceived as rituals, led to debate with different publics about the relation between human existence and biogeochimical cycles. This reflection is grounded in the analogies between terrestrial and female fertility, but it goes one step further. We propose that a new pathway could be opened, based on a renewal of physiological concepts in relation with the development of an ethical position for the protection of the biosphere. It is rooted in the intimacy of each of us, and the material and symbolic continuities between human existence and the rest of the living word.

Does clinical ethics need a Land Ethic?

A clinical ethics fit for the Anthropocene-our current geological era in which human activity is the primary determinant of environmental change-needs to incorporate environmental ethics to be fit for clinical practice. Conservationist Aldo Leopold's essay 'The Land Ethic' is probably the most widely-cited source in environmental philosophy; but Leopold's work, and environmental ethics generally, has made little impression on clinical ethics. The Land Ethic holds that "A thing is right when it tends to preserve the integrity, stability, and beauty of the biotic community. It is wrong when it tends otherwise." I argue that a Land Ethic helps to re-frame problems in clinical ethics that more common philosophical approaches struggle to handle, and that it can be incorporated into clinical ethics without succumbing to "environmental fascism". I motivate viewing problems in clinical ethics from the perspective of the 'integrity of the biotic community', then illustrate how this perspective can offer guidance where more commonly-invoked theories-such as consequentialism and Kantian-inspired approaches-struggle, using antimicrobial resistance in nosocomial infection as a case study. The Land Ethic equips us to understand human values as arising within and inseparable from a social-ecological context, and by treating communities (both human and biotic) as valuable in themselves rather than just through the aggregate welfare of their individual participants, we can avoid problems with the 'repugnant conclusion' and utility monster that plague utilitarian accounts.

Survey on Using Ethical Principles in Environmental Field Research with Place-Based Communities.

Researchers of the Northeast Ethics Education Partnership (NEEP) at Brown University sought to improve an understanding of the ethical challenges of field researchers with place-based communities in environmental studies/sciences and environmental health by disseminating a questionnaire which requested information about their ethical approaches to these researched communities. NEEP faculty sought to gain actual field guidance to improve research ethics and cultural competence training for graduate students and faculty in environmental sciences/studies. Some aspects of the ethical challenges in field studies are not well-covered in the literature. More training and information resources are needed on the bioethical challenges in environmental field research relating to maximizing benefits/reducing risks to local inhabitants and ecosystems from research; appropriate and effective group consent and individual consent processes for many diverse communities in the United States and abroad; and justice considerations of ensuring fair benefits and protections against exploitation through community-based approaches, and cultural appropriateness and competence in researcher relationships.

El pensamiento ecoético de Robert Spaemann: ética de la benevolencia y cuidado del mundo natural / Thee coethical thought of Robert Spaemann: ethics of benevolence and thecare of the natural world

En este trabajo se pretende dar a conocer las reflexiones del filósofo alemán contemporáneo Robert Spaemann, en materia referente a ecología. Para ello, en primer lugar, se expone la categoría ética fundamental de su pensamiento (el amor benevolente), como extensible también al mundo natural. Seguidamente, abordaremos la propuesta de jerarquización universal de ese amor benevolente en el ordo amoris. Una vez tratado cómo ha de extenderse dicho amor racional para con todos los seres, expondremos su visión del mundo en dos posibles intereses de la razón: uno dominativo, otro, contemplativo. Finalmente, nos ocuparemos del concepto de Mitsein como propuesta para nuestro trato con el mundo natural que nos rodea

In this work we intend to show the reflections of the contemporary philosopher Robert Spaemann in what refers to ecology. For this reason, in first place, I will make use of the fundamental ethical category of his thought (benevolent love), as extensible also to the natural world. Following that, I will propose a universal hierarchy of the benevolent love in the ordo amoris. Once we have talked about how to extend this rational love to all beings, I will present Spaemann’s view of the world based on two interests of the reason: one dominative and the other one contemplative. To end, I will explain the concept of Mitsein as a proposal for our interaction with the surrounding world

Una utopía ética desmadrada: la intervención animalista positiva en la naturaleza / A runaway ethical utopia: positive animalist intervention in Nature / Una utopia ètica extralimitada: la intervenció animalista positiva en la naturalesa

Podemos reconocer la importancia de las totalidades y los sistemas (ser holistas) en lo ontológico, y mantener no obstante el individualismo moral: son las vidas de los organismos individuales las que cuentan moralmente. Especies y ecosistemas tienen sólo un valor moral derivado. Nos importan, moralmente, los centros de sintiencia y consciencia que llamamos individuos. Pero en la naturaleza son sobre todo las totalidades las que cuentan... Aunque nuestra mejor teoría moral sea individualista, sucede que, ontológicamente, los individuos cuentan poco -¡la realidad es sistémica, evolutiva y relacional! Nuestra mejor ontología no será individualista. (Se basará, más bien, en sistemas complejos adaptativos). No entender esto explica, creo, buena parte de los desencuentros entre animalismo y ecologismo. Necesitamos desarrollar ideas no fosilistas de liberación (humana y animal). La propuesta de una intervención animalista positiva generalizada en la naturaleza me parece una utopía ética desmadrada (fuera de madre, de la Madre Tierra en este caso: Gaia/Gea)

We may recognize the importance of totalities and systems (being holistic) in the ontological, and still maintain moral individualism: it is the lives of individual organisms that count morally. Species and ecosystems have only a derived moral value. We care, morally, for the centers of sentience and consciousness we call individuals. But in nature it is above all the totalities that count... Although our best moral theory may be individualistic, it happens that, ontologically, individuals count little -the reality is systemic, evolutionary and relational! Our best ontology will not be individualistic. (It will be based, rather, on complex adaptive systems). Not understanding this explains, I believe, a good part of the disagreements between animalism and environmentalism. We need to develop non-fossilistic ideas of liberation (human and animal). The proposal of a positive animalist intervention generalized in nature seems to me to be a runaway ethical utopia ("desmadrada", that is "outside of mother", of Mother Earth in this case: Gaia/Gea)

Podem reconèixer la importància de les totalitats i els sistemes (holismes) en el seu aspecte ontològic i mantenir, no obstant, l'individualisme moral: són les vides dels organismes individuals les que moralment importen. Espècies i ecosistemes tenen només un valor moral secundari. Ens importen, moralment, els centres de sintiència i consciència que anomenem individus. Però en la naturalesa són sobretot les totalitats les que interessen. Encara que la nostra millor teoria moral sigui individualista, succeeix que, ontològicament, els individus importen poc-;la realitat és sistèmica, evolutiva i relacional! La nostra millor ontologia no serà, per tant, individualista. Es basarà, més aviat, en sistemes complexos adaptatius. No entendre això explica, crec, bona part dels desacords entre l’animalisme i l’ecologisme. Necessitem desenvolupar idees no fossilitzades d'alliberament (humà i animal). La proposta d'una intervenció animalista positiva generalitzada en la naturalesa em sembla una utopia ètica extralimitada (fora de mare, de la Mare Terra en aquest cas: Gaia/Gea)

Frontiers in CRISPR.

CRISPR-based approaches to genetic engineering are progressing at a rapid pace and present exciting new avenues for science, medicine, and technology. Many of the most cutting-edge advances in genome engineering are encompassed in the Research Articles, Reviews, and Perspectives in this special issue, often with an eye toward future directions for the field. Yet, many questions remain at this new frontier. We asked over 100 CRISPR researchers, including our contributing authors, for their perspectives on some of the most pressing questions surrounding the future of genome engineering and the CRISPR-Cas platform, the challenges that lie ahead, and opportunities for chemists and chemical biologists to drive creative molecular solutions.

The Need for Social Ethics in Interdisciplinary Environmental Science Graduate Programs: Results from a Nation-Wide Survey in the United States.

Professionals in environmental fields engage with complex problems that involve stakeholders with different values, different forms of knowledge, and contentious decisions. There is increasing recognition of the need to train graduate students in interdisciplinary environmental science programs (IESPs) in these issues, which we refer to as "social ethics." A literature review revealed topics and skills that should be included in such training, as well as potential challenges and barriers. From this review, we developed an online survey, which we administered to faculty from 81 United States colleges and universities offering IESPs (480 surveys were completed). Respondents overwhelmingly agreed that IESPs should address values in applying science to policy and management decisions. They also agreed that programs should engage students with issues related to norms of scientific practice. Agreement was slightly less strong that IESPs should train students in skills related to managing value conflicts among different stakeholders. The primary challenges to incorporating social ethics into the curriculum were related to the lack of materials and expertise for delivery, though challenges such as ethics being marginalized in relation to environmental science content were also prominent. Challenges related to students' interest in ethics were considered less problematic. Respondents believed that social ethics are most effectively delivered when incorporated into existing courses, and they preferred case studies or problem-based learning for delivery. Student competence is generally not assessed, and respondents recognized a need for both curricular materials and assessment tools.

Sobre la (no) responsabilidad de la tecnociencia en los problemas ambientales y la búsqueda de política / About (non) responsibility of technoscience in environmental problems and about finding politics

En este trabajo me propongo reflexionar acerca de la configuración moderna de la técnica, es decir, la tecnociencia, y su responsabilidad con nuestro manejo del medio ambiente. Busco mostrar que la construcción tecnológica de un mundo implica una cierta actitud de agresividad contra la naturaleza, contrastante con la actitud de protección frente a ella propia del mundo pretecnológico. Sugiero, como conclusión, la recuperación de la noción clásica de Política como una alternativa posible de control de los imperativos tecnocientíficos

In this paper I propose to reflect upon modern configuration of technique, i.e., technoscience, and our responsibility towards environmental management. I show that the technological products of our world imply a certain attitude of aggression towards nature, contrasting with the attitude of protection from her, which was peculiar of the pre-technological world. Finally I suggest recovering the classical notion of politics as a possible alternative for controlling techno-scientific imperatives

El futuro de la ecología: la sabiduría como centro especulativo de la ética ambiental / The future of ecology: wisdom as the speculative centre of environmental ethics

En este artículo se argumenta que es necesario volver a la propuesta de Potter para redescubrir una idea de bioética más amplia de la sola ética médica, y fuertemente vinculada a la ética ambiental. Las dos disciplinas comparten, entre las otras, las siguientes dimensiones: la conciencia del pecado surgida como consecuencia de los recientes desarrollos tecnológicos; la necesidad de una salvación; la necesidad de una ciencia de la supervivencia; la sabiduría como una posible solución. Con referencia a este último aspecto, la obra de Van Rennselaer Potter (padre de la bioética) y la de Arne Næss (padre de la ecología profunda, y, en un sentido más amplio, de la ética ambiental) están particularmente vinculadas: la sabiduría parece ser la virtud que puede todavía ofrecer respuestas sobre nuestra manera de habitar el mundo. Por último, vamos a tratar de argumentar sobre la necesidad de una sabiduría practica (phronesis) para el futuro de la ética ambiental

This article argues that it is necessary to go back to Potter's proposal to rediscover a concept of bioethics wider than medical ethics, and strongly connected to environmental ethics. The two disciplines share, among others, the following dimensions: the consciousness of the sin as a consequence of recent technological developments; the need for a salvation; the need for a science of survival; wisdom as a possible solution. Referring to the latter, the work of Van Rennselaer Potter (father of bioethics) and Arne Næss (father of deep ecology, and in a broader sense, of environmental ethics) are particularly linked: it seems that wisdom should be the virtue providing answers about our way of dwelling the world. Finally, we will argue about the need for a practical wisdom (phronesis) for the future of environmental ethics

Bioética global y ética biocultural / Global bioethics and biocultural ethics

La ética biocultural recupera una comprensión de los vínculos vitales entre los hábitos de vida de los co-habitantes (humanos y otros-que-humanos) que comparten un hábitat. El marco formal de las «3Hs» de la ética biocultural nos entrega una herramienta conceptual y metodológica para comprender y también para administrar de mejor manera sistemas ecosociales o bioculturales en las heterogéneas regiones del planeta. A partir de la bioética global originalmente propuesta por V.R. Potter, la integración de teoría y praxis impulsada por Alfredo Pradenas en la Sociedad de Bioética de Chile, y el marco conceptual de la ética biocultural (incluyendo tradiciones de pensamiento filosófico, científico y amerindio), realizo un análisis comparativo sobre: (I) una concepción ecosistémica e intercultural del cuerpo humano, (II) una comprensión intercultural de la salud con prácticas complementarias de medicina amerindia y occidental, y (III) un aprecio y respeto por los vínculos fundamentales entre los hábitos de vida, los hábitats donde tienen lugar, y el bienestar e identidad de las comunidades de cohabitantes. Los vínculos implícitos en las «3Hs» de la ética biocultural están presentes en los significados primigenios del término ethos. Esta comprensión recupera una raíz primaria en la génesis de la ética occidental, que no surgió acotada al cómo habitar o morar humano, sino que consideró también el dónde habitar y con quiénes co-habitar. Propongo restaurar la complejidad y amplitud del concepto de ética fraguado en la Antigua Grecia, reafirmar las raíces comunes de la bioética y la ética ambiental contenidas en la bioética global potteriana, e incorporar la perspectiva sistémica y contextual de la ética biocultural que valora la diversidad biológica y cultural (y sus interrelaciones), para sostener una concepción de la salud humana interconectada con la sustentabilidad de la biosfera

The biocultural ethic recovers an understanding of the vital links between the life habits of the coinhabitants (humans and other-than-human) that share a habitat. The «3Hs» formal framework of the biocultural ethics provides a conceptual and methodological tool to understand and to better manage complex eco-social or biocultural systems in heterogeneous regions of the planet. From the global bioethics originally proposed by V.R. Potter, the integration of theory and praxis promoted by Alfredo Pradenas in the Bioethics Society of Chile, and the conceptual framework of biocultural ethics (including traditions of philosophical thought, scientific and Amerindians), I develop a comparative analysis of: (I) an ecosystemic and intercultural concept of the human body, (II) an intercultural understanding of health with complementary Western and Native American medicinal practices, and (III) an appreciation and respect for the fundamental links among the life habits, the habitats where they take place, and the well-being and identity of the communities of cohabitants. Implicit links in the «3Hs» biocultural ethics are present in the archaic meanings of the term ethos. This understanding retrieves a primordial root in the genesis of Western ethics, which did not start bounded to how to inhabit or dwell, but also considered where to inhabit and with whom to co-inhabit. I propose to restore the complexity and breadth of the concept of ethics originated in Ancient Greece, to reaffirm the common roots of bioethics and environmental ethics contained in Potter’s global bioethics, and to incorporate the systemic and contextual perspective of the biocultural ethic that values biological and cultural diversity (and their interrelationships), to sustain a conception of human health interconnected with the sustainability of the biosphere

"The anthropocene", ecosystem management, and environmental virtue / "El antropoceno", la gestión de los ecosistemas y la virtud ambiental

In this article I consider contrasting views on the implications of rapid, macroscale anthropogenic change for environmental ethics, particularly ecosystem management, species conservation, and environmental virtue. I begin by reviewing the Anthropocene debate, which has become a primary point of discourse on whether we ought to embrace a more interventionist stance regarding ecosystem management and species conservation. I then discuss the challenges posed by rapid ecological change to predominant ecosystem management and species conservation practices. I argue that these challenges not withstanding, we ought not go all in on interventionist management, even as novel conservation and management techniques can be justified in particular cases. It is possible to adopt a more forward looking normative stance, without licensing robust interventionism. Finally, I discuss the implications of this for some environmental virtues

En este artículo considero puntos de vista contrastantes sobre las implicaciones del rápido cambio antropogénico en macroescala de la ética ambiental, con particular referencia a la gestión de los ecosistemas, la conservación de especies, y la virtud ambiental. Comienzo por revisar el debate sobre el “Antropoceno”, que se ha convertido en un punto fundamental del discurso sobre nuestra opción de tomar una postura más intervencionista respecto a la gestión de los ecosistemas y la conservación de especies. Finalmente, abordo los desafíos que plantea el rápido cambio ecológico a las prácticas predominantes de gestión de los ecosistemas y de conservación de las especies. Argumento que, no obstante estos desafíos, no debemos apoyar totalmente la gestión intervencionista, ya que nuevas técnicas de conservación y de gestión pueden justificarse en casos particulares. Es posible adoptar una postura normativa más hacia el futuro, sin una caer en el intervencionismo radical. Por último, discuto las implicaciones de esto para algunas virtudes ambientales

La familia: un desafío para el futuro de nuestra tierra / Family: a challenge for the future of our earth

La Declaración Universal de los Derechos Humanos reconoce la familia como la célula básica de la sociedad, resalta su importancia, la necesidad de protegerla, de promocionarla, como elemento natural y fundamental de la sociedad. Para reflexionar sobre los efectos que la cultura actual tiene en la familia es importante partir de la situación como se presenta ahora, para luego pasar a plantear los cambios que se vean necesarios, para asegurar su propio futuro y el de su habitad que es la Tierra. Para cumplir esa primera tarea se glosan algunos resultados del estudio World Family Map de 2015. Posteriormente se hacen unas reflexiones sobre el binomio ecología ambiental y ecología humana, donde se muestra la importancia de partir de unos conceptos antropológicos adecuados para acertar en cada uno de estos campos. La actual decadencia de la cultura afecta directamente a la familia al minar una de sus principales bases, el amor humano, lo que constituye una verdadera amenaza. Se plantean algunos desafíos para la familia y se mencionan unas estrategias para hacerles frente. Como conclusión se bosqueja que para no seguir en la actividad de poner en riesgo la especie humana y destruir el planeta, es necesario cambiar la estructura social y la cultura actual, empezando por la familia; hay que ayudarla a tomar conciencia de sus problemas y limitaciones, para que luego pueda dar soluciones verdaderamente humanas a esos problemas, casi siempre generados por el mismo ser humano

The Universal Declaration of Human Rights recognizes the family as the basic cell of society, highlighting its importance, the need to protect it, to promote it as a natural and fundamental group unit of society. To reflect on the effects that the actual culture is in the family is important from the situation as it is now presented, then move to raise the changes seen necessary to ensure their own future and that of their habitat that is Earth. To accomplish this first task some study results World Family Map 2015 is glossed. Later reflections on the binomial environmental ecology and human ecology, where the importance of adequate from anthropological concepts to succeed in each of these fields. The current decline of culture directly affects the family by undermining one of its main bases, human love, which is a real threat. They are proposed some challenges for the family and mentioned strategies to address them. As outlined that conclusion not to follow the activity of endangering the human species and destroy the planet, it is necessary to change the current social structure and culture, beginning with the family; must be helped to become aware of their problems and limitations, so that later you can give truly human solutions to these problems, almost always produced by the same man

View points of an ecologist on practical environmental ethic: socioecology, common-pool resources and conservation / Puntos de vista de un ecólogo sobre ética ambiental práctica: socio-ecología, recursos de acceso común y conservación

The paper centers on environmental practical ethic point of views according to a professional ecologist. Ecology and the science of Socio-ecology are defined. The framework of the Millennium Ecosystem Assessment initiative (MA 2003), including the use of ecosystems as the environmental unit of analysis, ecosystem services and human well-being as the center for assessment are discussed. Common-pool resources (CPR) and the allegory of the tragedy of the commons are used to illustrate main scientific and ethical environmental approaches, and above all to highlight the case of climate change, considering «air-atmosphere» as a CPR. The need to adopt practical personal environmental ethical positions is highlighted. Furthermore, on climate change, a discussion on the need to develop environmental and socio-ecological polycentric approaches: top-down and bottom-up, is included. An updated discussion on the concept of conservation, including main scientific and ethic points of view, is presented. Pope Francis’s Encyclical, Laudato Si’, is used to highlight environmental, socio-ecological and ethical aspects behind the comprehensive concept of Integral Ecology. The paper ends with a short synthesis on Earth modern unseen and astonishing environmental and socio-ecological rates of changes, and identifying the main barriers for personal environmental engagement. A call is done regarding the urgent need for socio-environmental ethic personal engagement and collective actions

El trabajo está centrado en torno a puntos de vista éticos ambientales prácticos de un ecólogo profesional. La Ecología y la ciencia de la Socio-ecología son definidas. El marco de referencia de la iniciativa Millennium Ecosystem Assessment (MA 2003), incluyendo a los ecosistemas como unidades de análisis ambiental, los servicios ecosistémicos y el bienestar humano, como el centro de las evaluaciones son discutidos. Los recursos de acceso común (RAC) y la alegoría de la tragedia de los comunes son usados para ilustrar las principales aproximaciones ambientales científicas y éticas, y en especial para destacar el caso del cambio climático, considerando al «aire-atmósfera» como un RAC. La necesidad de adoptar posiciones prácticas éticas ambientales es destacada. Además, en relación con el cambio climático, se presenta una discusión sobre la necesidad de desarrollar estrategias ambientales y socio-ambientales de tipo policéntricas: de arriba hacia abajo y de abajo hacia arriba. Adicionalmente, se entrega una discusión actualizada sobre el concepto de conservación, destacando las principales aristas científicas y éticas. La Encíclica del Papa Francisco, Laudato Si’, es usada para resaltar aspectos ambientales, socio-ecológicos y éticos contenidos en el concepto de Ecología Integral. El trabajo finaliza con una síntesis corta sobre las enormes y nunca antes experimentadas modernas tasas de modificaciones ambientales y socio-ecológicas en el planeta y con la identificación de las principales barreras que impiden una conexión y enganche verdadero y profundo de las personas con el socio-ambiente. Se realiza un llamado urgente en relación con la necesidad de sobrepasar dichas barreras y desarrollar acciones éticas ambientales tanto personales como colectivas

Incorporating permaculture and strategic management for sustainable ecological resource management.

Utilization of natural assets to the best efficient level without changing natural balance has become a critical issue for researchers as awareness on climate change takes central position in global debate. Conventional sustainable resource management systems are based on neoclassical economic approach that ignores the nature's pattern and therefore are not actually capable of sustainable management of resources. Environmentalists are lately advocating incorporation of Permaculture as holistic approach based on ethics, equitable interaction with eco-systems to obtain sustainability. The paper integrates philosophy of permaculture with strategic management frameworks to develop a pragmatic tool for policy development. The policy design tool augments management tasks by integrating recording of natural assets, monitoring of key performance indicators and integration of sectorial policies in real time, bringing out policy as a truly live document. The tool enhances the edifice process, balancing short term viewpoints and long term development to secure renewability of natural resources.

Quantifying Ecological Literacy in an Adult Western Community: The Development and Application of a New Assessment Tool and Community Standard.

Knowledge and understanding about how the Earth functions and supports life create the foundation for ecological literacy. Industrialisation, urbanisation and population growth have resulted in changed relationships between many human communities and the natural world. A potential consequence is a compromised capability to make well-informed decisions about how to live sustainably. To gain a measure of ecological literacy within the South Australian community, we collaborated with senior scientists and educators to develop and apply an instrument with the capacity to determine indicative levels of ecological knowledge and understanding. A formal, variable credit, multiple-choice assessment instrument was distributed online to groups and individuals within diverse community sectors and industries. Quantitative analyses of scores indicated that levels of ecological knowledge and understanding within a self-selected sample of over one thousand individuals ranged from very low to extremely high, with the majority of respondents achieving moderate to high scores. This instrument has a demonstrated capacity to determine indicative levels of ecological literacy within and between individuals and groups. It is able to capture mastery of ecological knowledge and understanding achieved through both formal and informal pathways. Using the results, we have been able to establish a range of standards and an aspirational target score for the South Australian community. The value of this work is in its potential to deliver insights into relationships between humans and the rest of the natural world, and into characteristics of eco-literate individuals and communities, that might not otherwise emerge.