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Down to the wire : confronting climate collapse / David - Index of

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226 S notes <strong>to</strong> pages 97-148<br />

Chapter 3<br />

1. www.<strong>climate</strong>actionproject.com, and <strong>the</strong> published version, Becker (2009).<br />

2. The study <strong>of</strong> leadership as practiced in America has been predominantly<br />

focused on business. Among <strong>the</strong> useful studies <strong>of</strong> leadership <strong>of</strong> a wider<br />

sort are those <strong>of</strong> his<strong>to</strong>rian James MacGregor Burns (1978) and Garry Wills<br />

(1994).<br />

Chapter 4<br />

1. Joy (2000); Sinsheimer (1978) made <strong>the</strong> same point.<br />

2. See physicist Fritj<strong>of</strong> Capra’s remarkable books The Web <strong>of</strong> Life (1996) and<br />

The Hidden Connections (2002); also Goerner, Dyck, and Lagerroos (2008).<br />

Chapter 5<br />

1. Simon et al. (2005), pp. 1689–1692; also my response in <strong>the</strong> same issue,<br />

pp. 1697–1698.<br />

2. I make a distinction between evangelicals and extreme fundamentalists. My<br />

target here is exclusively <strong>the</strong> latter.<br />

3. See George Marsden’s description (Marsden, 2006, pp. 247–252).<br />

4. H<strong>of</strong>fer (1951) remains <strong>the</strong> classic description.<br />

5. “First <strong>the</strong>y came for <strong>the</strong> communists and I did not speak out because I was<br />

not a communist. Then <strong>the</strong>y came for <strong>the</strong> trade unionists and I did not speak<br />

out because I was not a trade unionist. Then <strong>the</strong>y came for <strong>the</strong> Jews and I<br />

did not speak out because I was not a Jew. Then <strong>the</strong>y came for me and <strong>the</strong>re<br />

was no one left <strong>to</strong> speak for me.”<br />

6. An early version is <strong>the</strong> 10th-century Islamic tale The Case <strong>of</strong> <strong>the</strong> Animals<br />

Versus Man before <strong>the</strong> King <strong>of</strong> <strong>the</strong> Jinn. The s<strong>to</strong>ry has humans land on an<br />

island with a large number <strong>of</strong> animals. The humans begin <strong>to</strong> exploit <strong>the</strong><br />

animals, who bring <strong>the</strong>ir grievances <strong>to</strong> <strong>the</strong> king <strong>of</strong> <strong>the</strong> jinn who also<br />

live on <strong>the</strong> island. The king rules that humans may control <strong>the</strong> animals<br />

but affi rms that God is <strong>the</strong> protec<strong>to</strong>r <strong>of</strong> <strong>the</strong> animals. See Said and Funk<br />

(2003).<br />

7. After writing this I came across Robert Emmon’s fi ne book Thanks: How <strong>the</strong><br />

New Science <strong>of</strong> Gratitude Can Make You Happier (2007).<br />

8. “Technology is addictive. Material progress creates problems that are—or<br />

seem <strong>to</strong> be—soluble only by fur<strong>the</strong>r progress. Again, <strong>the</strong> devil here is in <strong>the</strong><br />

scale. . . .” (Wright, 2005, p. 7).

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