Cultural-Evolution of Ecological Prudence

Animals often behave in a profligate fashion and decimate the populations of plants and animals they depend upon. They may, however, evolve prudent behaviour under special conditions, namely when such prudence greatly enhances the success of populations that are not too prone to invasions by profligate individuals. Cultural evolution in human societies can also lead to the adoption of prudent practices under similar conditions. These are more likely to be realized in stable environments in which the human populations tend to grow close to the carrying capacity, when the human groups are closed, and when the technology is stagnant. These conditions probably prevailed in the hunter—gatherer societies of the tropics and subtropics, and led to the adoption of a number of socially imposed restraints on the use of plant and animal resources. Such practices were rationalized in the form of Nature-worship. The Indian caste society became so organized as to fulfill these conditions, and gave rise to two religions, Buddhism and Jainism, which emphasize compassion towards all forms of life. The pastoral nomads of the middle east, on the other hand, lived in an environment which militated against prudence, and these societies gave rise to religions like Christianity, which declared war on nature. As the ruling elite and state have grown in power, they have tried to wrest control of natural resources from the local communities. This has sometimes resulted in conservation and prudent use under guidance from the state, but has often led to conflicts with local populations to the detriment of prudent behaviour. Modern technological progress has also often removed the need for conservation, as when availability of coal permitted the deforestation of England. While modern scientific understanding has led to a better appreciation of the need for prudence, the prevailing social and economic conditions often militate against any implementation of the understanding, as is seen from the history of whaling. However, the imperative for survival of the poor from the Third-World countries may finally bring about conditions in which ecological prudence may once again come to dominate human cultures as it might once have done with stable societies of hunter—gatherers.

Roman de Mélibée et Prudence, Histoire d'Apollonius, roi de Tyr, Roman de Griselidis et Vie de sainte Marguerite.

Contient : Roman de Melibée et Prudence, en prose. « Proheme... Après ce, ma treschiere dame, j'ay fait le romant sur Boece de Consolation à vostre service... Ung jouvencel appellé Melibée, puissans et riches... — ... nous veuille pardonner les nostres. Amen » ; « L'istore de Appollonius, roy d'Antyoche, de Tir et de Ciresne. Un roy fu jadis appellé Antioche... — ... ou temple de Diane à Ephese et laissa l'aultre en sa librairie » ; « Le rommant de Grisillidis. Auprès des mons en un costé d'Ytalie est la terre de Saluces... — ... et endura cette povre femmelette » ; « La vie de saincte Marguerite, emprosse, [par « Theophimus »]. Après la saincte resurrection de nostre seigneur Jhesucrist... — ... avoir memoire de vous devant nostre Seigneur, à qui est honneur, » etc ; Souscription du copiste : « Majoris scripsit istum librum anno Domini M° CCCC° XXXVJ° » ; et plus bas : « A Loise de La Tour, dame de Crequy, est cest livre »

Doctrinal Sauvage, Testament de Jean de Meun, Mélibée et Prudence de Christine de Pisan, Purgatoire de saint Patrice, Vie de saint Thibault, Déduit de chasse de Hardouin de Fontaine-Guérin, etc.

Contient : « Le Doctrinal Sauvage. » Cf. P. Meyer, Romania, t. VI, p. 21 ; F. Bonnardot, Bull. Soc. des Anc. textes, t. II, p. 76 ; Sentences latines, extraites de Sénèque, S. Ambroise, S. Léon, etc. Début : « Quod Deus est, scimus... » ; Extraits d'ouvrages latins sur la pénitence ; « Les enseignemens que le roy saint Louys fist à son filz. » Début : « Chier filz, la premiere chose que je t'enseigne, si est que tu mettes ton cuer en Dieu... » ; Avis sur l'éducation des enfants ; Sur les huit béatitudes. Début : « Pour entendre aucunement en gros la matiere de l'Euvangille de la Toussains... » ; « Traictié de Mellibée et de Prudance, » par Christine de Pisan. Début : « Après, ma treschiere dame, que j'ay fait sur Boece de Consolation a voustre service... » Imprimé ; cf. Brunet, Manuel du Libraire, t. I, col. 1036 ; t. III, col. 1589 ; « La manière de vouloir faire aucum testament. » Début : « In nomine Patris... saichant tout que je, Tel, en plaine vie... » ; « La signification de la messe. » Début : « Nostre Seigneur nous aprent... » ; « S'ensuit ung petit livre contre détraction. Début : « Se aucuns se repute religieux, comme dit saint Jacques... » ; « Douze considerations pour que l'âme soit exaucée de Dieu. » Début : « Cy vient à toy, Sauveur Jhesus, ceste ta serve... » ; Dialogue en vers entre Dieu, la raison, le coeur et les cinq sens ; Exemples moraux. Début : « Ung abbé demanda à ung larron qui le vouloit rober... » ; « La vie monsieur Saint Thiebault. » Début : « Sains Thiebaus fut néz de l'eveschié de Troyes... » ; « Le deduit de chiens et de chacier, » en vers, par « Herdoin, seigneur de Fontaine-Guérin » ; « Li aguillons d'amours. » Début : « O mes doulx Dieux, je qui en toy ay ma fiance... » ; « Medetacion devote et meritoire aux vii heures du jour. Début : « Tu dois savoir, quar ame espirituelment... » ; « Li purgatoire saint Patrice. » Début : « En ce temps que sain Patrices li grans preeschoit... » ; « Le miroer des pecheurs, » sermon traduit du latin. Début : « Mes tres chiers freres, nous sommes en ce monde fuians et passans noz jours... » ; Vers sur la Passion ; Traité sur les fins de l'homme, par G. de Mérucourt ; « Moralité faitte ou college de Navarre à Paris, le jour saint Anthoine l'an mil IIIIc XXVI, a cinq personnages, c'est assavoir, Dieu, le docteur, pechié, le dyable et l'omme. » — « Explicit la vigile de l'Ascension Nostre Seigneur l'an 1433, avant disner »

Le pretre : juge et medecin au tribunal de la penitence : ou, methode pour bien diriger les ames, ouvrage ou l'on expose les principes theologiques et les regles de prudence ...

UANL

Which Legal Standards Should Apply To Web-logs? The present legal position of Internet journals in the European iuris prudence in the light of the European Parliament Committee’s on Culture and Education report and Polish Supreme Court decision

The article discusses the present status of weblogs and examines whether legal standards applicable to traditional press and media should be applied to that specific forum. The analysis is based on two key documents: the Draft Report on the concentration and pluralism in the media in European Union (2007/2253(INI)) of the European Parliament Committee on Culture and Education presented in March 2008 and a landmark decision of the Polish Supreme Court from July 26, 2007 (IV KK 174/07) in the light of present judicial tendency in other European countries. The first of the mentioned documents calls for the “clarification of the legal status of different categories of weblog authors and publishers as well as disclosure of interests and voluntary labelling of weblogs”. It emphasizes that the “undetermined and unindicated status of authors and publishers of weblogs causes uncertainties regarding impartiality, reliability, source protection, applicability of ethical codes and the assignment of liability in the event of lawsuits”. The position of the European Parliament, expressed in the document, raises serious questions on the limits of freedom of thought and speech on the Internet and on the degree of acceptable state control. A recent Polish Supreme Court decision, which caused quite a stir in the Polish Internet community, seems to head in the very direction recommended by the EP Culture Committee. In a case of two editors of a web journal (“czasopismo internetowe”) called “Szyciepoprzemysku”, available on-line, accused of publishing a journal without the proper registration, the Polish Supreme Court stated that “journals and periodicals do not lose the character of a press release due solely to the fact that they appear in the form of an  Internet transmission”, and that ‘’the publishing of press in an electronic form, available on the Internet, requires  registration”. The decision was most surprising, as prior lower courts decisions declined the possibility to register Internet periodicals. The accused were acquitted in the name of the constitutional principle of the rule of law (art. 7 of the Polish Constitution) and the ensuing obligation to protect the trust of a citizen to the state (a conviction in this case would break the collateral estoppel rule), however the decision quickly awoke media frenzy and raised the fear of a need to register all websites that were regularly updated. The spokesman of the Polish Supreme Court later explained that the sentence of the Court was not intended to cause a mass registration of all Internet “periodicals” and that neither weblogs nor Internet sites, that were regularly updated, needed registration. Such an interpretation of the Polish press law did not appear clear based only on the original text of the judgment and the decision as such still raises serious practical questions. The article aims to examine the status of Internet logs as press and seeks the compromise between the concerns expressed by European authorities and the freedom of thought and speech exercised on the Internet.

Physical prudence, or, the quacks triumph over the faculty /

Mode of access: Internet.

Some Prudence Island Allens, together with a few connected families,

Reproduced from typewritten copy.

Aids to reflection, in the formation of a manly character, on the several grounds of prudence, morality, and religion: illustrated by select passages from our elder divines, especially from Archbishop Leighton.

Mode of access: Internet.

Aids to reflection : in the formation of a manly character on the several grounds of prudence, morality, and religion : illustrated by select passages from our elder divines, especially from Archbishop Leighton /

Mode of access: Internet.