Rethinking science for sustainable development: Reflexive interaction for a paradigm transformation

If we postulate a need for the transformation of society towards sustainable development, we also need to transform science and overcome the fact/value split that makes it impossible for science to be accountable to society. The orientation of this paradigm transformation in science has been under debate for four decades, generating important theoretical concepts, but they have had limited impact until now. This is due to a contradictory normative science policy framing that science has difficulties dealing with, not least of all because the dominant framing creates a lock-in. We postulate that in addition to introducing transdisciplinarity, science needs to strive for integration of the normative aspect of sustainable development at the meta-level. This requires a strategically managed niche within which scholars and practitioners from many different disciplines can engage in a long-term common learning process, in order to become a “thought collective” (Fleck) capable of initiating the paradigm transformation. Arguing with Piaget that “decentration” is essential to achieve normative orientation and coherence in a learning collective, we introduce a learning approach—Cohn's “Theme-Centred Interaction”—which provides a methodology for explicitly working with the objectivity and subjectivity of statements and positions in a “real-world” context, and for consciously integrating concerns of individuals in their interdependence with the world. This should enable a thought collective to address the epistemological and ethical barriers to science for sustainable development.

Autophagy in malignant transformation and cancer progression.

Autophagy plays a key role in the maintenance of cellular homeostasis. In healthy cells, such a homeostatic activity constitutes a robust barrier against malignant transformation. Accordingly, many oncoproteins inhibit, and several oncosuppressor proteins promote, autophagy. Moreover, autophagy is required for optimal anticancer immunosurveillance. In neoplastic cells, however, autophagic responses constitute a means to cope with intracellular and environmental stress, thus favoring tumor progression. This implies that at least in some cases, oncogenesis proceeds along with a temporary inhibition of autophagy or a gain of molecular functions that antagonize its oncosuppressive activity. Here, we discuss the differential impact of autophagy on distinct phases of tumorigenesis and the implications of this concept for the use of autophagy modulators in cancer therapy.

Landscape Transformation and Sustainable Development in Ethiopia: Background information for a study tour through Ethiopia, 4-20 September 2006

This report presents background material used by participants in a joint Ethiopian-Swiss study tour through the north-central highlands of Ethiopia. The main theme of the tour was 'land transformation and sustainable development'. The tour took place from 4-20 September 2006, starting in Addis Abeba and continuing through North Shewa, Wello, Gonder and Gojam. This report is a structured compilation of information gathered by MSc candidates and scientists from the University of Bern prior to the study tour, and supplemented with daily reports by all participants after the study tour was completed.

How Teresa and Maria Margaretha migrated to Nordstrand: Translation of Relics and Transformation of a German Island into a Catholic Dutch enclave in the 17th century

When on 26 May 1662 the founding first stone was laid for a new church on the island Nordstrand at the coast of Schleswig, relics of Teresa of Avila (1515-1582) and of the Dutch Carmelite abbess Maria Margaretha ab Angelis (1605-1658) were inserted. This church was built for Dutch dyke builders who were called to reconstruct the island after its destruction by flood in 1634; coming from a Catholic background and from the Dutch Republic which was at war with Spain at that time, the dyke builders and their families were guaranteed religious freedom in the Lutheran duchy of Holstein. In this paper, the reasons for the choice for the Spanish mystic Teresa of Avila and for the Dutch Carmelite abbess Maria Margaretha are discussed. The latter patroness was never beatified but had died in the smell of holiness; after her death several miracles were ascribed to her. It is understandable that migrants brought relics of their appreciated holy persons who would remind them of their homeland. The paper will first shortly introduce the two patronesses of the church. In the second part, the reasons for this choice will be discussed. Behind this translation of relics not only spiritual reasons played a role. The function of the translation of the saints was first to keep up geographical and political connections with the old country (both Spain and the Netherlands), secondly to perpetuate personal-familial relationships (esp. with Maria Margaretha), thirdly to strengthen the confessional identity in a non-Catholic environment. Fourthly the transfer brought a certain model of Christian life and reform to the new place of living, which in the second part of the 17th century became marked as “Jansenist”. The paper shows the transformation of the island into an enclave of Dutch Catholic culture.

Trennung, Tod und Trauer - Geschichten zum Verlusterleben und zu dessen Transformation

Einen nahestehenden Menschen zu verlieren, kann langfristig das ganze Leben verändern. Doch was bedeutet „trauern“ eigentlich? Hansjörg Znoj, Experte für Trauer und Trauerverarbeitung, stellt sich dieser Frage und beschreibt ohne Pathos, was wir allgemein unter Trauer verstehen und was wir meinen tun zu müssen, wenn wir einen Verlust erlitten haben. Fakt ist, dass der Verlust eines Angehörigen das soziale Gefüge durcheinanderbringt. Die Auswirkungen betreffen nicht nur die physische Gesundheit, sondern ebenso das seelische Gleichgewicht. Studien weisen darauf hin, dass bis zu 40% aller Trauernden nicht nur unmittelbar, sondern bis zu vielen Jahren nach dem Verlust Symptome einer Depression aufweisen. - Heisst das, dass die übrigen 60% „falsch“ trauern? Nicht immer hat der Verlust einer nahestehenden Person eine emotionale Destabilisierung zur Konsequenz. Muss man sich deswegen schlechtfühlen? Oder hat man zu wenig geliebt?