This chapter explores the importance of multi-stakeholder participation in advancing biodiversity and nature conservation efforts across the MENA region. It begins with a contextual overview and discusses the interconnected requisites of effective multi-stakeholder participation. It examines approaches facilitating bottom-up implementation and fostering productive collaboration among multiple parties. This chapter stresses the importance of inclusivity and multi-party collaboration in the development and implementation of innovative and sustainable conservation initiatives. It concludes by emphasizing that a multi-stakeholder participation approach is indispensable for effectively tackling the challenges of biodiversity and nature conservation in the MENA region.

A broad consensus has emerged in recent years that although rumours, conspiracy theories and fabricated information are far from new, in the changed structure and operating mechanisms of the public sphere today we are faced with something much more challenging than anything to date, and the massive scale of this disinformation can even pose a threat to the foundations of democracy. However, the consensus extends only to this statement, and opinions differ considerably about the causes of the increased threat of disinformation, whom to blame for it, and the most effective means to counter it. From the perspective of freedom of speech, the picture is not uniform either, and there has been much debate about the most appropriate remedies. It is commonly argued, for example, that the free speech doctrine of the United States does not allow for effective legal action against disinformation, while in Europe there is much more room for manoeuvre at the disposal of the legislator.

I address three questions. First, how do Eastern theologians configure the way the incarnation is rendered as God’s original intention, and how significant is that insight? The answer is that this is central to their portrayal of God’s purpose. Second, what precisely is God’s purpose in the incarnation? The answer lies in the notion of deification, our being made divine, a concept pivotal to Eastern theology – and yet one that seems in significant respects problematic. Third, are there ways in which Eastern theologians portray God’s purpose that are less problematic, yet equally integral to their notion of God’s original and constant purpose? The answer is, yes there are. I conclude with three key motifs that I find more transferable yet nonetheless wholly authentic to the Orthodox theological imagination: communion, participation and transfiguration.

The eight dimensions of being with, outlined in detail in my A Nazareth Manifesto and elsewhere in their missiological, ethical and public policy implications, are here explored in their full scriptural dimensions. Presence, attention, mystery, delight, participation, partnership, enjoyment and glory each have profound resonances in Old and New Testaments, and each provides a continuous thread through incarnation, the reason for creation, the nature of Jesus’ ministry and death, the work of the Holy Spirit, the church and heavenly destiny – in relation to God, to one another and to the whole creation. They affirm how the incarnation is not a means to an end (such as saving us from our sins) but an end in itself, and they expand the notion of being with into a multidimensional concept with rich resonances.

In this chapter, I argue for an account of worship as real union. To worship the Divine is to participate in the goodness of God, in an ontological way. But how can we really participate in God? The answer depends on the coherence of an important distinction between the essence and divine energies of God. We cannot participate in the essence of God, otherwise the distinction between creature and creator breaks down. Rather, we participate in the divine energies of God. Although there is a difference between the divine essence and the divine energies, the divine energies are not something distinct from God. God interacts with us and reveals himself to us through the divine energies. The divine energies are the activities of God that can penetrate our inner being and change us from potentially being good to actually being good. Thus, worship, in the proper and strict sense, divinizes us.

This chapter explores the challenges faced by individuals with dementia and their caregivers in communication. It focuses on the potential of personalized communication applications on tablet computers to support interactions. While various communication aids have proven valuable in addressing dementia-related communication issues, digital tools like tablet computers are relatively new in this context. The analysis centers on two key aspects of interaction: caregivers’ use of questions and the management of communication support devices. Results reveal that questioning individuals with dementia can be both challenging and rewarding. The chapter emphasizes the importance of awareness regarding potential issues with certain types of questions and the readiness to address difficulties in interaction. Regarding the management of digital applications, the study suggests that aligning with the associations of the person with dementia and being responsive to their contributions may enhance conversation development. The findings underscore the significance of prioritizing conversation over facts and being attuned to the person with dementia’s conversational trajectory to promote their active participation and engagement. Overall, understanding how the management of communication support influences outcomes may enhance the effectiveness of such tools in facilitating meaningful conversations with individuals with dementia.

Chapter 1 introduces our idea that group-based inequality is in large part the result of anger constraints placed on disadvantaged groups. We use research in social psychology to understand how public expressions of anger are reserved for the powerful. We develop a theory of how group-based social hierarchies in society are maintained by instituting rules of who can express anger and who cannot. We provide several examples of how United States race relations between Black Americans and whites exemplify this “anger rule.”

As we consider the relationship of myth-making, at all levels of ‘artistic quality’, it is tempting to place the ‘creative’ moment of invention on a level with God’s action in the creation of the world. Even when the artist humbly attributes her ideas to the world, to her relationships, to her keen artist’s eye, there remains a sense that the novel remainder is somehow conjured by the artist’s genius itself. Indeed, the derivation of genius as the individual’s attendant deity retains some of the originary power suggested by the imposition of the verb creare onto the artist’s work. Before we can properly consider why such an application has been contentious, both theologically and in the attempt to understand what we mean by the poiesis of mythopoiesis, we must consider what Christian theologians classically have meant by ‘creation’ at all.

This chapter discusses the creation of the intelligible world, which comes to being through the formative activity of the Good on its first product. The Great Kinds are dynamically balanced principles, by virtue of which Intelligible Matter received form as Being, Movement achieves Rest, and Difference is united by Identity, thus establishing Intellect, the One-Many. The three crucial principles of the Plotinian metaphysics are outlined: (1) the principle of the microcosm, (2) the imaging principle, and (3) the principle of the triadic selfhood. In light of the first principle, at all the levels of reality there exist individual beings who exist within and are united with the great principles of reality by virtue of two forms of participation. The notions of vertical and horizontal participation are defined. The imaging principle relates to reality consisting of hierarchies of dynamically produced images of higher archetypes. What is expressed participates vertically in its archetype. The third principle is a triadic intertwining of loving and knowing with selfhood. The “negative” or “potential” aspects of the Great Kinds are described as the metaphysical seeds of evil and fall.

Chapter 6 discusses the attempts of the European institutions, especially the European Commission and the European Parliament, to change the way in which corporations are structured and operate. This chapter tracks the European Commission’s initial ambitions to transform corporations by simultaneously improving their administrative capacity (due diligence) and reforming certain corporate fundamentals (civil liability and the remuneration of directors). After pushback by its own internal body, the Regulatory Scrutiny Board, the Commission retreated from its more transformative plans, narrowing its focus mostly to due diligence. At the time of writing, however, even the resulting less ambitious proposal was facing intense (and to an extent even unexpected) resistance. Despite the drawbacks, there may be other avenues for the EU to transform corporations. In the last section, I discuss the possibilities for engaging more directly with the fundamentals of corporate activity – by legally facilitating those organisations consciously founded on different principles (ownership and governance), such as social enterprises, which are more distributive and inclusive by design.

In this chapter, we discuss the relationship of individual personal thriving to fairness and worthiness by exploring the concept of epistemic injustice. Epistemic injustice refers to the rejection of people’s capacity as knowers, such that these individuals are treated as being less knowledgeable and less believable than other people, frequently on the basis of their social identities. In the first half of the chapter, we will explain how epistemic injustices take place and how they interrupt human thriving. In the second half of the chapter, we will profile the ways that psychologists and others can work to prevent epistemic injustice.

In the concluding chapter, I look back at the question I began with and the answer I found in the practice of writing. I re-visit accounts of science and politics and describe the three sides to this relationship that I observed in the IPCC. I identify sites within the UNFCCC that have been designed to bring climate science and climate politics closer together, such as in the Global Stocktake of the Paris Agreement. While this brings accountability against the approved knowledge base, it is likely to further increase the political pressure on the IPCC as an organisation and as a practice for writing climate change. From the IPCC’s location in global climate politics, I move inward to the actors, activities and forms of authority that constitute and shape this practice of writing. The book reveals the importance of looking beyond scientific and political forms of authority and describes why the TSUs matter as actors that have the potential to uphold or challenge the scientific order of relations. I explore the implications of science as a site of politics, the global asymmetries in the knowledge economy, and their effects on participation for the design of new intergovernmental assessment bodies, which from the outset must design for meaningful participation by all in these critical sites of agreement-making.