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Books on the topic 'Environmental virtue ethics'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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1

Sandler, Ronald L. Character and environment: A virtue-oriented approach to environmental ethics. New York: Columbia University Press, 2008.

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Sandler, Ronald L. Character and environment: A virtue-oriented approach to environmental ethics. New York, NY: Columbia University Press, 2007.

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3

Emplotting virtue: A narrative approach to environmental virtue ethics. Albany: State University of New York Press, 2014.

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4

Cafaro, Philip. Virtue ethics and the environment. New York: Springer, 2010.

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5

Thoreau's Living Ethics: Walden and the Pursuit of Virtue. Athens: University of Georgia Press, 2004.

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6

P, James Simon, ed. Buddhism, virtue and environment. Aldershot, England: Ashgate, 2005.

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7

Living with other beings: A virtue-oriented approach to the ethics of species protection. Zürich: Lit, 2013.

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8

Human excellence and an ecological conception of the psyche. Albany: State University of New York Press, 1991.

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9

Cafaro, Philip, and Ronald Sandler, eds. Virtue Ethics and the Environment. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-0420-6.

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10

Sahni, Pragati. Environmental ethics in Buddhism: A virtues approach. London: Routledge, 2008.

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11

Environmental ethics in Buddhism: A virtues approach. New York: Routledge, 2007.

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12

Wensveen, Louke van. Dirty Virtues. Atlantic Highlands, NJ: Humanities Press, 1997.

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13

Ethical adaptation to climate change: Human virtues of the future. Cambridge, Mass: MIT Press, 2012.

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14

Rojas, Christopher A. On the virtues of a philosophically pragmatic reorientation in environmental ethics: Adaptive co-management as a laboratory. Tempe, Arizona: Arizona State University, 2019.

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15

Mence, Michael. The Reflection Wood philosophy =: Die Besinnungswald-Anschauung. [Wartmannsroth, Germany?]: Foundation for Reflection Woods, 2005.

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16

Kawall, Jason. Environmental Virtue Ethics. Edited by Nancy E. Snow. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199385195.013.24.

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Environmental virtue ethics is among the most fruitful and influential applications of virtue ethics. This chapter considers the attractions of a virtue-based approach to environmental ethics in particular, before examining how we come to identify environmental virtues and vices. Following consideration of representative environmental virtues (humility and courage), and vices (arrogance and inattention), the chapter turns to a consideration of objections to environmental virtue ethics. While many of these objections are readily answerable, they suggest that greater attention must be paid to political virtues, and to the role of institutions and social structures in shaping possibilities for acquiring and acting upon environmental virtues. There are also significant epistemic worries concerning the ability to identify environmental virtues and exemplars. The chapter closes with a consideration of ways in which appeals to psychology and the social sciences might enrich and enhance environmental virtue ethics, and help to overcome its remaining epistemic problems.
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17

Sandler, Ronald. Environmental Virtue Ethics. Edited by Stephen M. Gardiner and Allen Thompson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199941339.013.20.

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It is uncontroversial that character ethics are indispensible to environmental ethics. What is contested is whether virtue ethics, understood as a distinctive type of normative theory, could provide a viable environmental ethic. In response to this concern, this chapter (1) explicates what is distinctive about a virtue ethics approach to normativity within environmental ethics—that is, that how things matter (moral status) is explicated through the virtues; (2) demonstrates that a virtue ethics normative framework can accommodate whatever is the correct account of the value of nonhuman nature; (3) argues that a pluralistic approach to moral status, such as virtue ethics’, is indispensible to environmental ethics; (4) articulates a plausible virtue ethics principle of right action and decision making. Virtue ethics should be regarded as a viable approach to environmental ethics, and it should be considered alongside other, more familiar, approaches such as deontology and consequentialism.
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18

1962-, Cafaro Philip, and Sandler Ronald D, eds. Environmental virtue ethics. Lanham, Md: Rowman & Littlefield Publishers, 2004.

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19

Environmental virtue ethics. Lanham, MD: Rowman & Littlefield Publishers, 2005.

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20

Sandler, Ronald L. Character and Environment: A Virtue-Oriented Approach to Environmental Ethics. Columbia University Press, 2009.

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21

Character and Environment: A Virtue-oriented Approach to Environmental Ethics. Columbia University Press, 2007.

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22

Dirty Virtues: The Emergence of Ecological Virtue Ethics. Humanity Books, 1999.

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23

Sandler, Ronald L. Character and Environment. Columbia University Press, 2007.

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24

Swanton, Christine. Target Centred Virtue Ethics. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198861676.001.0001.

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Virtue ethics in its contemporary manifestation is dominated by neo-Aristotelian virtue ethics primarily developed by Rosalind Hursthouse. This version of eudaimonistic virtue ethics was groundbreaking but by now has been subject to considerable critical attention. The time is ripe for new developments and alternatives. The target centred virtue ethics proposed in this book (TVE) is opposed to orthodox virtue ethics in two major ways. First, it rejects the ‘natural goodness’ metaphysics of neo-Aristotelian virtue ethics owed to Philippa Foot in favour of a ‘hermeneutic ontology’ of ethics inspired by the Continental tradition and McDowell. Second, it rejects the well-known ‘qualified agent’ account of right action made famous by Hursthouse in favour of a target-centred framework for assessing rightness of acts. The target-centred view, introduced in Virtue Ethics: A Pluralistic View (VEP), is much more developed in TVE with discussions of Dancy’s particularism, default reasons and thick concepts, codifiability, and its relation to the Doctrine of the mean (suitably interpreted). TVE retains the pluralism of VEP but develops it further in relation to a pluralistic account of practical reason. Besides the pluralism TVE develops other substantive positions including the view that target centred virtue ethics is developmental, suitably embedded in an environmental ethics of “dwelling”; and incorporates a concept of differentiated virtue to allow for roles, narrativity, cultural and historical location, and stage of life.
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25

Kaza, Stephanie. Buddhist Environmental Ethics. Edited by Daniel Cozort and James Mark Shields. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198746140.013.17.

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Global pressures on human–environment systems are higher than ever before in human history, generating broad ethical engagement in many quarters. Citizen calls for moral response from world religious and political leaders have grown more urgent as pressures mount. Buddhist philosophy contains a wealth of insight and moral guidance regarding human–environment relations, offering a promising avenue for ethical response. This chapter reviews work to date in Buddhist environmental ethics, noting influences from and on Western ethics and areas of tension in current thinking. Arguments are made for complementary development of both individual virtue ethics and constructivist social ethics. Moral dimensions of consumerism and climate change are examined as case studies, drawing on Buddhist values such as non-harming, compassion, meditative awareness, and skilful means.
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26

Hiller, Avram. Consequentialism in Environmental Ethics. Edited by Stephen M. Gardiner and Allen Thompson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199941339.013.18.

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This chapter summarizes consequentialist theory in its application to environmental ethics. It discusses several types of consequentialist theories, including classical utilitarianism, biocentric consequentialism, and ecocentric (or holistic) consequentialism. It contrasts consequentialist environmental ethics with deontological, virtue theoretic, and pragmatist alternatives, and it offers some reasons for favoring a consequentialist environmental ethic while discussing challenges that consequentialist theories must meet in order to properly account for environmental issues. Although there are significant challenges for the development of consequentialist environmental ethics, it is in many respects a new field of inquiry, and there is hope that with further development it can be fleshed out more completely.
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27

Hunting, Fishing, and Environmental Virtue: Reconnecting Sportsmanship and Conservation. Oregon State University Press, 2013.

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28

Williston, Byron. Anthropocene Project: Virtue in the Age of Climate Change. Oxford University Press, 2015.

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29

Mitcham, Carl, and Nan Wang. Interdisciplinarity in Ethics. Edited by Robert Frodeman. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198733522.013.20.

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“Interdisciplinarity in Ethics” begins with a schematic overview of how ethics in the West has bridged (1) individuals and social orders through virtue ethics (Greece), (2) reason and revelation through deontology (medieval period), and (3) science and politics in consequentialist utilitarianism (modern period). In counterpoint, it observes how China adds to virtue ethical interdisciplinarity efforts (4) to harmonize humans with the cosmos and (5) to integrate the human inner and outer selves. From this dual historicophilosophical perspective, the chapter then examines how recent ethical challenges from science and technology have pushed interdisciplinarity into ethics in (6) a more literal sense: critically reflecting on the ways human actions are being transformed by science and technology in bioethics, nuclear ethics, environmental ethics, information ethics, and the professional ethics of scientists and engineers. It concludes by arguing for increased interdisciplinarity in ethics in the form of more internal synergies between science and ethics.
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30

Queen, Christopher. The Ethics of Engaged Buddhism in the West. Edited by Daniel Cozort and James Mark Shields. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198746140.013.26.

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This chapter identifies challenges facing Engaged Buddhism in the West and proposes new models of ethical interpretation to account for its originality and persistence. Taking Engaged Buddhism to mean the application of Buddhist principles and practices to address social sources of human suffering and environmental harm—in contrast to other modes of Buddhist ethics, such as discipline, virtue, and altruism—we consider the degree to which Buddhist social engagement has been embraced, repudiated, or ignored by influential Buddhists and by the sponsors of mindfulness meditation programmes that have proliferated in the West. In comparing these expressions of contemporary religion and secularity, we find a range of conditions for the practice of Engaged Buddhism. We conclude by offering John Dewey’s pragmatism and Joanna Macy’s systems theory as resources for Engaged Buddhist ethics, as supplements to the virtue ethics and consequentialism others have proposed to account for traditional Buddhist ethics.
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31

Madsen, Richard. East Asian Buddhist Ethics. Edited by Daniel Cozort and James Mark Shields. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198746140.013.23.

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Buddhism was transmitted to China around the beginning of the Common Era and from there spread to the other societies in East Asia. The Mahāyāna tradition eventually became embedded in the ordinary life of those societies, closely intertwined with Confucian and Daoist ethics. Popular Buddhist ethics were basically utilitarian, a means to produce desirable consequences. In the twentieth century, reformers like Taixu (1890–1947) tried to purify this popular Buddhism and make it relevant to the challenges of modernity. The result was a ‘Buddhism in the Human Realm’ expressed as a virtue ethic that teaches its followers to develop the capacities to follow a bodhisattva path of creating a Pure Land on earth. This chapter explores the implications of this for the family, public life, politics and war, economic inequality, sexuality, and environmental ethics.
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32

Cafaro, Philip, and Ronald Sandler. Virtue Ethics and the Environment. Springer, 2014.

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33

Sahni, Pragati. Environmental Ethics in Buddhism: A Virtues Approach. Taylor & Francis Group, 2011.

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34

Moore, Geoff. Virtue Ethics in Business Organizations. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198793441.003.0008.

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This chapter is the first of two which provide a summary of, and draw lessons from, the academic work which has been conducted using the framework which Alasdair MacIntyre’s work provides. It focuses on business organizations. It is thematic in its approach considering first whether anything and everything can be considered to be a practice; exploring two particular practices—accounting and open source software—to see what we may learn from them; revisiting the idea of organizational purpose and the virtuous organizational mapping; considering the role of organizational members in promoting virtuous organizations; and exploring the need for a conducive mode of institutionalization, and also a conducive environment, if virtuous organizations are to thrive. In doing so, it illustrates these themes by considering practical applications in investment advising, human resource management, banking, health and beauty retailing, pharmaceuticals, garment manufacturing, Fair Trade, and car manufacturing.
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35

Hannis, Michael, and Sian Sullivan. Relationality, Reciprocity, and Flourishing in an African Landscape. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190456023.003.0018.

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The chapter considers the environmental ethics underlying certain practices and beliefs observed in the course of field research with primarily ||Khao-a Dama people in west Namibia. ||Khao-a Dama perspectives embody a type of “relational environmental ethics” that refracts anthropocentric/ecocentric dichotomies, and is characterized by respect for, and reciprocity with, agency and intentionality as located in entities beyond the human (ancestors, spirits, animals, healing plants and rain). The chapter connects this worldview with contemporary environmental virtue ethics, arguing that it is compatible with a theoretical framework of “ecological eudaimonism” as a fitting response to a complex contemporary world of “wicked” environmental problems.
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36

Thompson, Paul B. Farming, the Virtues, and Agrarian Philosophy. Edited by Anne Barnhill, Mark Budolfson, and Tyler Doggett. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199372263.013.38.

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Food production can be viewed as one among many activities that produce goods in modern industrial societies, with ethical issues analogous to those of other sectors of the economy. Contrarily, agriculture and farming have historically been thought to have unique influence on the nature of social institutions, the reinforcement of moral virtues, and the reproduction of cultural forms. Mainstream approaches in consequentialist and deontological ethics implicitly adopt the first perspective: the industrial philosophy of agriculture. The chapter summarizes alternative agrarian viewpoints, emphasizing the role of the household farm in the thought of Aristotle and Xenophon, as well as the special role accorded to agriculture in early modern debates on property and political economy. It concludes with the emergence of contemporary agrarian philosophies that see farming and food systems as uniquely significant for environmental ethics and sustainability.
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37

Hartman, Laura M. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190456023.003.0001.

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This chapter establishes flourishing as an ethical issue. The chapter explores unequal human flourishing, as well as human flourishing that comes at the cost of ecosystem health, both of which occur in a case study of the oil fields of the Niger Delta. The history of the concept of flourishing follows, from its origin as one translation of Aristotle’s central concept, eudaimonea—the goal of all human lives, the necessary effect of a life of virtue—to its expansion into religious belief. The chapter then introduces the book by reference to the fields of comparative religious ethics and religious environmental ethics. Finally, the chapter introduces the method and contents of the volume.
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38

Cottine, Cheryl. Developing a Mengzian Environmental Ethic. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190456023.003.0017.

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The chapter creates the framework for a Mengzian environmental ethic by reference to respect and restraint, relying primarily on ancient Confucian texts. These qualities underpin a “tempered anthropocentrism” because a synthesis of role-based virtue and sensitivity to larger ecological forces may, when synthesized, be key to human and earth flourishing. And two competing Confucian and ecology schools might find reconciliation in a shift in focus to some of the earliest Confucian texts—particularly the Mengzi, one of the most important and influential Confucian texts next to Confucius’s Analects—and, in the process, find richer intellectual resources to help address the numerous environmental issues that China faces today.
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39

Sahni & Ram. Environmental Ethics In Buddhism: A Virtues Approach (Routledge Critical Studies in Buddhism). Routledge, 2006.

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40

Maslen, Hannah, and Julian Savulescu. The ethics of virtual reality and telepresence. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199674923.003.0062.

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Present-day biohybrid technologies increasingly allow us to escape the experiential confines of our biological bodies. However, as human agents spend more time in virtual environments, and as the prospects for telepresence become more sophisticated, a number of philosophical and ethical questions arise. This chapter considers a range of examples of virtual reality and telepresence technologies. It examines the value of the virtual experience, asking how virtual experiences contribute to our wellbeing. It asks whether human agents can be authentically “themselves” in virtual environments, and how to understand the relationship between virtual and real acts. It considers the ethical principles governing behavior in virtual environments, addressing how these will or will not differ from the ethical principles governing behavior in non-virtual life. Finally, the chapter addresses the ethical questions raised by the prospect of acting at a distance through telepresence technology, focusing particularly on the moral responsibility of the telepresent agent for her remote acts, and on the harm that might be inflicted on the telepresent agent.
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41

Thompson, Allen. Anthropocentrism. Edited by Stephen M. Gardiner and Allen Thompson. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199941339.013.8.

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Exclusive moral concern for human beings is often thought to be the ideological source of many contemporary environmental problems. So the development of a non-anthropocentric theory of intrinsic moral value, according to which at least some parts of the non-human world are morally considerable for their own sake, is often thought to be a defining characteristic of a satisfying environmental ethic. This chapter unpacks three distinct forms of anthropocentrism, outlines three versions of ethical nonanthropocentrism, and sketches some of the debate between anthropocentrists and nonanthropocentrists before concluding that a virtue-theoretic approach to human natural goodness exemplifies one form of anthropocentrism that may continue to play a vital role in developing an environmental ethic suitable to the Anthropocene.
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42

Fritsch, Andreas, Andreas Lischewski, and Uwe Voigt, eds. Comenius-Jahrbuch. Academia – ein Verlag in der Nomos Verlagsgesellschaft, 2020. http://dx.doi.org/10.5771/9783896659576.

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What can Comenius contribute to the solution of problems in the Anthropocene? Uwe Voigt sees these problems as qualitative and seeks reflections in Comenius. For narratives in earth-history, Thomas Schmaus discovers impulses in the garden-motif of Comenius. Věra Schifferová, Iveta Marešová und Dalibor Vik refer to Comenius as “open soul”. Joachim Rathmann pleas for environmental virtue ethics, to be practiced in didactic gardens. The “true refinement of man” called for by Comenius (Jiří Beneš) is supported, facing the challenges of new media, by the universality and autonomy fostered by Comenius’ didactics, according to Claudia Schmidt-Dietrich. With contributions by Jiří Beneš, Claudia Schmidt-Dietrich, Iveta Marešová, Joachim Rathmann, Věra Schifferová, Thomas Schmaus, Dalibor Vik and Uwe Voigt.
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43

Kawall, Jason, ed. The Virtues of Sustainability. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190919818.001.0001.

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With a growing recognition of the potentially catastrophic impacts of human actions on current and future generations, people around the world are urgently seeking new, sustainable ways of life for themselves and their communities. What do these calls for a sustainable future mean for our current values and ways of life, and what kind of people will we need to become? Approaches to ethical living that emphasize good character and virtue are recently resurgent, and they are especially well-suited to addressing the challenges we face in pursuing sustainability. From rethinking excessive consumption, to appropriately respecting nature, to being resilient in the face of environmental injustice, our characters will be frequently tested. The virtues of sustainability—character traits enabling us to lead sustainable, flourishing lives—will be critical to our success. This volume, divided into three parts, brings together newly commissioned essays by leading scholars from multiple disciplines—from philosophy and political science, to religious studies and psychology. The essays in the first part focus on key factors and structures that support the cultivation of the virtues of sustainability, while those in the second focus in particular on virtues embraced by various non-Western communities and cultures, and the worldviews that underlie them. Finally, the essays in the third part address further particular virtues of sustainability, including cooperativeness, patience, conscientiousness, and creativity and open-mindedness. Together, these essays provide readers with a rich understanding of the importance and diversity of the virtues of sustainability.
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44

Cooper, David E. Daoism, Natural Life, and Human Flourishing. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190456023.003.0005.

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The chapter begins with a discussion of Daoist virtues that lead to human flourishing and the Daoist conception of how a life goes well, what it shows about, and implies for, people’s relationship to the natural world of plants, animals, and environment. Humans are not distinct from these other life forms; rather, they are all “living beings” composed of qi (vital energy or life force). Qualities such as ziran (spontaneity or naturalness) lead to a relationship with animals characterized by care and nurture. According to the chapter, Daoists are more likely to be “responsible gardeners, farmers, and foresters” than “eco-warriors.” Nevertheless, the environmental ethic inspired by this tradition shows promise for creating real change in the world.
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45

Palmer, Clare. Living Individuals. Edited by Stephen M. Gardiner and Allen Thompson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199941339.013.10.

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This chapter outlines key ideas associated with ethical biocentrism. It distinguishes between forms of ethical biocentrism in terms of whether they adopt an egalitarian or inegalitarian approach to value; whether they are value monistic or pluralistic; and whether they adopt virtue, consequentialist, or deontological approaches to ethical theory. Drawing in particular on the work of Robin Attfield and Paul Taylor, the chapter then explores how different forms of ethical biocentrism interpret and respond to anthropogenic climate change. Biocentric ethicists have moved beyond many people’s intuitive sense that “life matters” to construct complex, diverse ethical systems that focus on the value of living individuals. These ethical systems must develop still further to respond coherently to growing human environmental impacts.
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46

Schrier, Karen. We the Gamers. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190926106.001.0001.

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The world is in crisis. The people of the world are all connected, and rely on one another to make ethical decisions and to solve civic problems together. Ethics and civics have always mattered, but it is becoming more evident how much they matter. Teaching ethics and civics is essential to the future. This book argues that games can encourage the practice of ethics and civics. They can help people to connect, deliberate, reflect, and flourish. They can help people to reimagine systems and solve problems. Games are communities and public spheres. Like all communities, they may encourage care, connection, and respect. They may also be used for hate, disinformation, and exclusion. Games reveal humanity’s compassion as well as its cruelty. We the Gamers provides research-based perspectives related to why and how people should play, make, and use games in ethics, civics, character, and social studies education. The book also shows how people are already engaging in ethics and civics through games. It systematically evaluates how to use games in classrooms, remote learning environments, and other educational settings, with consideration to different audiences and standards. This book also provides tips and guidelines, as well as resources, activities, and case studies. It includes examples of all different types of games—virtual reality, mobile, computer, and card games, and big-budget commercial games, indie games, and more. How can people play and design a new world, together?
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47

Sensen, Oliver. Respect for Human Beings with Intellectual Disabilities. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198812876.003.0005.

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Respect for persons is a central element of our ordinary moral views. However, there is a growing demand to include not just normal human adults, but also animals, the environment, and other traditions, etc., and to uphold a unified account of respect that seamlessly includes all of these beings. This chapter argues that this demand is best captured not by a third-person account that grounds the requirement to respect others in an objective value the other possesses, nor in a second-person account, but if one holds that there are internal, first-person reasons to adopt an attitude of respect. This chapter further argues that such reasons can be supported by every major normative outlook, such as Virtue Ethics, Consequentialism, and Deontology. The chapter considers which understanding of respect best fits our intuitions, and it then applies this view to the question of respect for intellectually disabled human beings.
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48

Champion, Erik Malcolm, ed. Virtual Heritage: A Concise Guide. Ubiquity Press, 2021. http://dx.doi.org/10.5334/bck.

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Virtual heritage has been explained as virtual reality applied to cultural heritage, but this definition only scratches the surface of the fascinating applications, tools and challenges of this fast-changing interdisciplinary field. This book provides an accessible but concise edited coverage of the main topics, tools and issues in virtual heritage. Leading international scholars have provided chapters to explain current issues in accuracy and precision; challenges in adopting advanced animation techniques; shows how archaeological learning can be developed in Minecraft; they propose mixed reality is conceptual rather than just technical; they explore how useful Linked Open Data can be for art history; explain how accessible photogrammetry can be but also ethical and practical issues for applying at scale; provide insight into how to provide interaction in museums involving the wider public; and describe issues in evaluating virtual heritage projects not often addressed even in scholarly papers. The book will be of particular interest to students and scholars in museum studies, digital archaeology, heritage studies, architectural history and modelling, virtual environments.
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49

Kane, Robert L., and Thomas D. Parsons, eds. The Role of Technology in Clinical Neuropsychology. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190234737.001.0001.

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Neuropsychology as a field has been slow to embrace and exploit the potential offered by technology to either make the assessment process more efficient or to develop new capabilities that augment the assessment of cognition. The Role of Technology in Clinical Neuropsychology details current efforts to use technology to enhance cognitive assessment with an emphasis on developing expanded capabilities for clinical assessment. The first sections of the book provide an overview of current approaches to computerized assessment along with newer technologies to assess behavior. The next series of chapters explores the use of novel technologies and approaches in cognitive assessment as they relate to developments in telemedicine, mobile health, and remote monitoring including developing smart environments. While still largely office-based, health care is increasingly moving out of the office with an increased emphasis on connecting patients with providers, and providers with other providers, remotely. Chapters also address the use of technology to enhance cognitive rehabilitation by implementing conceptually-based games to teach cognitive strategies and virtual environments to measure outcomes. Next, the chapters explore the use of virtual reality and scenario-based assessment to capture critical aspects of performance not assessed by traditional means and the implementation of neurobiological metrics to enhance patient assessment. Chapters also address the use of imaging to better define cognitive skills and assessment methods along with the integration of cognitive assessment with imaging to define the functioning of brain networks. The final section of the book discusses the ethical and methodological considerations needed for adopting advanced technologies for neuropsychological assessment. Authored by numerous leading figures in the field of neuropsychology, this volume emphasizes the critical role that virtual environments, neuroimaging, and data analytics will play as clinical neuropsychology moves forward in the future.
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50

Chang, Ellen T., and Hans-Olov Adami. Nasopharyngeal Cancer. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190676827.003.0008.

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The distinctive global incidence patterns and risk factors for nasopharyngeal carcinoma (NPC) make this a unique malignancy that represents an epidemiologic challenge. NPC is rare throughout most of the world but relatively common in southern China, Southeast Asia, the Arctic, North Africa, and the Middle East. This pattern is determined in part by the geographic and ethnic distribution of established risk factors for NPC, which include early/aberrant Epstein Barr virus infection, Chinese-style salted fish consumption, family history, certain human leukocyte antigen alleles, and tobacco smoking. Other possible NPC risk factors include certain dietary, occupational, and infectious exposures and genetic variants. Risk factors for NPC in low-incidence regions, where tumors are more often of squamous cell histology than in high-incidence regions, are poorly understood, as are etiologic interactions among genetic, environmental, and infectious risk factors for NPC.
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