Norwegian concept of livssyn), which will perhaps provide us with a rich new context for this suitably revised and extended vision of science. Another antidote for such pathologies might be to look at the different peripheries of science and the groups that contribute to science from these peripheries, whether they are the newly incorporated self-taught members of a scientific community or different kinds of non-traditional and indigenous knowledge-makers who often decide to join science with various agendas of their own. Often such people are capable of setting up new kinds of conversations and asking new questions. Historically, such things have happened only accidentally, but they could be turned into practices and policies and could thus be consciously cultivated to form new knowledge partnerships. Hence, perhaps what we have in this book is the first glimpse of a new kind of epistemic culture. In short, the practice of science and all its protocols and institutions can be on the verge, but since crisis can also be an opportunity, a crisis like this might just provide that turning point through which a new kind of practice might be ushered into existence, its name yet to be decided.

中文翻译：

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环境伦理：从理论到实践

挪威的“ livssyn”概念，也许会为我们对科学的这一适当修订和扩展的视野提供丰富的新背景。此类病理学的另一种解毒剂可能是研究不同的科学领域以及从这些领域中为科学做出贡献的群体，无论他们是科学界新组建的自学成才的成员还是不同种类的非传统知识和本土知识-常常决定加入具有自己各种议程的科学的制造商。通常，这些人能够建立新的对话并提出新的问题。从历史上看，这种事情只是偶然发生的，但是可以将它们转变为实践和政策，因此可以有意识地加以培养，以建立新的知识合作伙伴关系。因此，也许我们这本书是对新型认知文化的第一印象。简而言之，科学实践及其所有规约和制度可能即将到来，但是由于危机也可能是机遇，因此像这样的危机可能只是提供了一种转折点，通过这种转折点可以引入一种新的实践，其名称尚未确定。