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Social movements are not monolithic entities. Activists and organizations disagree about the goals of the movement and the tactics to achieve these goals, including their framing tactics. Cultural sociologists have questioned the idea that tactical choice is rationally and strategically oriented, arguing that tactics are morally and emotionally grounded in the activists' lives. We follow this insight, though suggesting that activists make constant efforts to experience their action as rational, claiming a strategic status and a sense of efficacy for their lines of action. By studying framing resonance disputes in interactions between animal rights activists and mass media in south Brazil, we found that, to make their tactics accountable and justifiable, activists mobilize different folk theories on social transformation which allow their actions to be experienced as the best means to achieve the movement's ends.

This chapter on animal ethics, animal rights, and animal welfare is a logical sequence to and ontological consequence of the arguments in earlier chapters. By respecting Mother Nature in all her ecosystems and biodiversity levels, especially by recognizing animal rights and their uniqueness, autonomy, and intrinsicality, we actively contribute to natural sustainability and animal welfare. Our anthropocentric economic models that are profoundly insensitive to the complex interdependencies between human and nonhuman behavior systems and their irreversible environmental challenges endanger both animal rights and global sustainability. Philosophically, we confront epistemological and anthropocentric structures that uncritically privilege humans disproportionately to nonhumans and unwittingly rationalize, moralize, and commodify meat production and consumption such that animal rights and welfare get seriously compromised. To achieve animal welfare, however, we need to seriously rescale Nature's hierarchies first by dethroning ourselves from self-appointed and self-serving, uncontested and critically unexamined presumed human superiority over the nonhuman world and restoring global equality of being an opportunity for all.

The main purpose of this paper is to discuss the suitability of moral and ordre public clauses, and to advance the view that ethical reflection within patent systems is valuable.

This is a conceptual paper that draws upon the present situation in Europe to illuminate a discussion of the different views about the morality patents, with particular emphasis on criticism of authors who have espoused a narrow interpretation of moral clauses, such as that adopted by the European Patent Office.

This research found that the claim that patent systems are not appropriate places in which to evaluate moral matters and, therefore, they cannot inform us about morality is false. This is because inventors do not need to wait for authorizing legislation prior to making use of their technology. Hence, moral implications can be evaluated.

These ideas also lead to important theoretical consequences, especially regarding the debate on value-laden science and technology. However, further efforts are needed to address other patent regimes, such as the non-European.

It is shown how the bioethicist community can be incorporated into patent offices. The responsibilities of examiners and businesses in the process are also discussed.

There have been a limited number of studies that examine the value of ethical considerations within the patent system. This paper provides a thought-provoking discussion of moral clauses in Europe. The author also suggests new ways of incorporating ethical scrutiny into patent systems.

A surge in demand for ethical products, including cruelty-free products, has been well documented in recent years, with direct ramifications for businesses. This trend towards ethical consumption seemed to be swiftly replicated in Eastern countries, especially in South Asian nations, as a result of westernisation. Based on the theory of planned behaviour and the concept of the attitude-behaviour gap, this study aims to investigate the impact of westernisation on the purchase intention of cruelty-free cosmetic products.

A positivist research paradigm was utilised in this study. Accordingly, an online self-administered questionnaire was shared among 242 consumers of cosmetic products in Sri Lanka in order to collect responses. The statistical techniques of correlation analysis, the Sobel test and moderator regression analysis have been utilised in this study.

It was found that there seems to be a positive impact of westernisation and the cruelty-free purchase intention of consumers. Moreover, consumer empowerment appears to mediate this relationship, while the attitude behaviour gap tends to further impact the relationship between consumer empowerment and the purchase intention of cruelty-free products.

This study seems to shed light upon the impact of westernisation on the purchase intention of consumers, especially from an ethical dimension and this study is likely to extend existing studies which have focussed on consumer empowerment, attitude-behaviour gap as well as the theory of planned behaviour, especially in the context of South Asia, where there seems to be a dearth of such investigations. Moreover, this study has attempted to contextualise the construct of “Westernisation” to the South Asian region in line with the tone set by an editorial article Dewasiri et al. (2021).

This chapter focuses on ecofeminism that primarily refers to feminist theory and activism informed by ecology. Ecofeminism is concerned with real connections between humans and Nature, as also by the domination of Nature by man and, specifically, by women's subservience to men. The foundational ecofeminist assumption is that environmental issues are basically feminist issues, and vice versa. It believes that ecofeminism, best understood and operationalized, can restore Mother Nature (endangered by industrial extraction and exploitation) and reassure rights to animals (deanimalized and threatened by factory farming). Although ecofeminism is a diverse movement, ecofeminist theorists share the presupposition that social transformation is necessary for ecological survival, that intellectual transformation of dominant modes of thought must accompany social transformation, that Nature teaches and reveals nondualistic, nonhierarchical systems of relations that are models for social transformation of values, and that human and cultural diversity are values in social transformation; some of these values and movements even influenced the world via the UN. Accordingly, this chapter highlights major positive contributions of ecofeminism.

This chapter deals with global sustainability, in its old and modern concepts, typologies, and theories. Most concepts of sustainability, we contend, are anthropocentric, a self-serving attitude that believes in the utmost superiority of man over the rest of the nonhuman universe, which seemingly privileges humans to use, extract, and exploit planetary resources for industrialization and infrastructure development and presumably lead to human growth and prosperity (the Anthropocene). The cost of this however is terrestrial depletion, deterioration, degradation, and decadence that manifest in the current global phenomena of global warming, global climate change, Arctic meltdowns, ocean acidity, massive deforestation, and global carbon footprints, which have collectively rendered human habitability on this earth drastically reduced and jeopardized. In this context, we review the timeline (1992–2022) of the United Nations' sustainability negotiations and accords, several nonanthropocentric and nonanthropomorphic conceptualizations of global sustainability such as Leopold Aldo's land ethic, deep ecology of Naess and associates, Thomas Berry's ecozoic ecology (updated by Spethmann). Combining the best nonanthropocentric developments, we propose a holistic concept of “natural sustainability,” more consonant with critical thinking, which mandates reduced or disciplined use of planetary resources such that Nature can regenerate and renew herself.

Natural sustainability advocates a more fruitful integrative ecozoic paradigm of “sustainability centrism,” which seeks cosmic sustainability of Mother Nature for herself as an end in herself, and we spell out its implications for organizational science and corporate responsibility as an extended global community.

This chapter runs into three parts. Part I: Major Sustainability Types versus Ecozoic Worldview of Cosmic Sustainability; Part II: Conceptualization of Natural Sustainability and Its Justification based on Environmental Ethics, Ecozoic Sustainability, and Deep Ecology; and Part III: Capturing Nature as Nature and Her Moral Imperatives for Understanding Natural Sustainability. Toward the end of this chapter, we also discuss managerial implications and directions for future research.