Carol's website with pointers to many of her activities, publications and other resources

Many of Carol's articles about the Regenerative Economy

Carol Sanford on the Principles of the Regenerative Design Paradigm

Carol's explanations on the Regenerative Business Mindset

Using Regenerative Thinking to Achieve Operational Excellence with Carol Sanford

Living Systems View of Purpose: Getting Beyond Passionate Hubris: Carol Sanford at TEDxBGI

Carol's explanation of some of the basis of her philosophy or as she calls it "mother natures' business philosophy"

Hermeneutic phenomenology and phenomenology have become increasingly popular as research methodologies, yet confusion still exists about the unique aspects of these two methodologies. This article provides a discussion of the essential similarities and differences between hermeneutic phenomenology and phenomenology from historical and methodological perspectives. Consideration is given to the philosophical bases, assumptions, focus of research and research outcomes that differentiate these approaches.

A practical review of phenomenology in nursing research, focusing on the differences between Husserl’s descriptive and Heidegger’s interpretive phenomenology. This article is a basic resource for nursing students that describes and interprets the differences between the two philosophical phenomenological schools of thought. The origin of phenomenology is presented.
A descriptive and an interpretive article from two peer reviewed nursing journals are compared and contrasted
based on their purpose, data collection and data analysis.

Ecosophy or ecophilosophy (a portmanteau of ecological philosophy) is a philosophy of ecological harmony or equilibrium. The term was coined by the French post-structuralist philosopher and psychoanalyst Félix Guattari and the Norwegian father of deep ecology, Arne Næss.

Deep ecology, environmental philosophy and social movement based in the belief that humans must radically change their relationship to nature from one that values nature solely for its usefulness to human beings to one that recognizes that nature has an inherent value. Sometimes called an “ecosophy,” deep ecology offers a definition of the self that differs from traditional notions and is a social movement that sometimes has religious and mystical undertones.

Deep ecology appears to be some elaboration of the position that natural things other than humans have value in themselves, value sometimes perhaps exceeding that of or had by humans. But which elaboration is quite another matter. Indeed deep ecology has not just been rapidly converted (in part through overuse) into a conceptual bog, but is well on the way to becoming all things to all interested parties.

Our environmental crisis is commonly explained as a product of a set of attitudes and beliefs about the world which have been developed by post-Cartesian technological society. Deep ecologists claim that the crisis can only be overcome by adopting an alternative non-technological paradigm, such as can be discovered in nonWestern cultures. In this paper I (a) express misgivings about the use of the expression 'paradigm' by deep ecologists, (b) question the claim that a science-based world-view inevitably fosters manipulative and exploitative attitudes to the natural world, (c) suggest that non-technological cultures do not necessarily provide exemplary and superior models for relating to the natural world, and (d) defend a scientific naturalism as a satisfying way of realising our unity with the natural world.

In the 1970s, deep ecologists developed a radical normative argument for ‘ecological consciousness’ to challenge environmental and human exploitation. Such consciousness would replace the Enlightenment dualist ‘illusion’ with a post-Enlightenment holism that ‘fully integrated’ humanity within the ecosphere. By the 2000s, deep ecology had fallen out of favour with many green scholars. And, in 2014, it was described as a ‘spent force’. By settling ontological questions in favour of holism and promoting moral voluntarism, deep ecology failed to address how actors with different interests might adopt green ideas. (“[O]ntological questions” involve determining “what you recognise as the factors you will invoke to account for social life … the terms you accept as ultimate in the order of explanation”

William Grey sets out to criticize deep ecology by first presenting his version of how deep ecology diagnoses the environmental illness of industrial society. The picture he presents is a caricature. Grey claims that deep ecologists find the roots of our environmental problems in a shallow technocratic philosophy which has its deeper taproot in the subsoil of Cartesianism and Christianity. Deep ecology is a philosophical activity, an inquiry, and also a social movement that aims to reopen the conversation with nature and between communities of beings that has been largely interrupted by certain developments in modern industrial society.

A paradigm shift, a concept identified by the American physicist and philosopher Thomas Kuhn, is a fundamental change in the basic concepts and experimental practices of a scientific discipline. Even though Kuhn restricted the use of the term to the natural sciences, the concept of a paradigm shift has also been used in numerous non-scientific contexts to describe a profound change in a fundamental model or perception of events.

Seminal work of Kuhn on the development of science and paradigms

The Structure of Scientific Revolutions is a book about the history of science by philosopher Thomas S. Kuhn. Kuhn challenged the then prevailing view of progress in science in which scientific progress was viewed as "development-by-accumulation" of accepted facts and theories. Kuhn argued for an episodic model in which periods of conceptual continuity where there is cumulative progress, which Kuhn referred to as periods of "normal science", were interrupted by periods of revolutionary science.