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As we face a future of rising global temperatures, and associated extreme weather events, distressing emotional responses are understandable. Climate scientists comprise a unique group, in that they must regularly confront the reality, and consequences, of climate change. In this paper, we explore how the principles of compassion-focused therapy (CFT) might be applied to comprehend the responses of climate scientists to climate change; by doing so, we aim to gain a deeper understanding of these responses in order to consider fruitful avenues for providing support and investigating this area further. We consider how flows of compassion, and blocks to compassion, might play a role in climate scientists’ experiences. Additionally, we conceptualise a role for compassion towards the wider world and humanity more broadly. Finally, by applying the CFT Three Systems model to current understanding of climate scientists’ emotional experiences, we seek to proffer a potential conceptualisation of them.
Key learning aims
(1) To formulate the emotional experiences of climate scientists from a compassion-focused therapy perspective.
(2) To explore how blocks to flows of compassions serve to negatively impact and/or maintain difficult emotional experiences of climate scientists.
(3) To consider ways in which the field of psychological therapy can support climate scientists through a difficult emotional journey, and how future research might explore this further.
Among the rich veins of gold running through On the Genealogy of Morality is supposedly the methodologically distinct one of genealogy itself. This chapter presents a general articulation of what a genealogy might be. It discusses some of its consequences. The normative consequences of a given genealogy depend on the particular kind of genealogical account offered. The chapter discusses and rejects the idea that Nietzsche's particular genealogy constitutes an internal or immanent critique of morality or a revaluation of values. It argues that Nietzsche's genealogy has the normative consequence of destabilizing the moral beliefs it explains, namely by motivating the requirement to seek some further justification for those beliefs. The chapter then briefly explains the role of destabilization in Nietszche's wider project of the revaluation of values. It concludes by discussing some issues regarding genealogy as real history.
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