Ecological Succession Quotes

The plain fact is that the planet does not need more successful people. But it does desperately need more peacemakers, healers, restorers, storytellers, and lovers of every kind. It needs people who live well in their places. It needs people of moral courage willing to join the fight to make the world habitable and humane. And these qualities have little to do with success as we have defined it.

Changes in ecological systems create unpredictable second-order consequences.

The destruction of the natural world is not the result of global capitalism, industrialisation, ‘Western civilisation’ or any flaw in human institutions. It is a consequence of the evolutionary success of an exceptionally rapacious primate. Throughout all of history and prehistory, human advance has coincided with ecological devastation.

All life is linked together in such a way that no part of the chain is unimportant. Frequently, upon the action of some of these minute beings depends the material success or failure of a great commonwealth.

For all the successes of Western civilization, the world paid a dear price in terms of the most crucial component of existence - the human spirit. The shadow side of high technology - modern warfare and thoughtless homicide and suicide, urban blight, ecological mayhem, cataclysmic climate change, polarization of economic resources - is bad enough. Much worse, our focus on exponential progress in science and technology has left many of us relatively bereft in the realm of meaning and joy, and of knowing how our lives fit into the grand scheme of existence for all eternity.

Now observe that in all the propaganda of the ecologists—amidst all their appeals to nature and pleas for “harmony with nature”—there is no discussion of man’s needs and the requirements of his survival. Man is treated as if he were an unnatural phenomenon. Man cannot survive in the kind of state of nature that the ecologists envision—i.e., on the level of sea urchins or polar bears.... In order to survive, man has to discover and produce everything he needs, which means that he has to alter his background and adapt it to his needs. Nature has not equipped him for adapting himself to his background in the manner of animals. From the most primitive cultures to the most advanced civilizations, man has had to manufacture things; his well-being depends on his success at production. The lowest human tribe cannot survive without that alleged source of pollution: fire. It is not merely symbolic that fire was the property of the gods which Prometheus brought to man. The ecologists are the new vultures swarming to extinguish that fire.

Biologists often talk about the “ecology” of an organism: the tallest oak in the forest is the tallest not just because it grew from the hardiest acorn; it is the tallest also because no other trees blocked its sunlight, the soil around it was deep and rich, no rabbit chewed through its bark as a sapling, and no lumberjack cut it down before it matured. We all know that successful people come from hardy seeds. But do we know enough about the sunlight that warmed them, the soil in which they put down the roots, and the rabbits and lumberjacks they were lucky enough to avoid?

When conquest became the mode, people burnt the feminine out of the planet. We made it like this that the masculine is the only way to be successful, and we have compelled even women to be very masculine today in their attitude, approach and emotion. We have made everybody believe that conquest is the only way to success. But to conquer is not the way; to embrace is the way. Trying to conquer the planet has led to all the disasters. If the feminine was the more dominant factor, or at least if the two were evenly balanced, I don't think you would have any ecological disasters, because the feminine and earth worship always went together. Those cultures which looked upon the earth as the mother, they never caused too much damage to the environment around them.

The more numerous we become, the more crowded, the more interconnected, the more demanding of resources, the more invasive of wild places, the more disruptive of richly diverse ecosystems—the closer we stand to the epidemic threshold for any new virus that probes us as a possible route to greater evolutionary success.

The case I’ve presented in this book suggests that humans are undergoing what biologists call a major transition. Such transitions occur when less complex forms of life combine in some way to give rise to more complex forms. Examples include the transition from independently replicating molecules to replicating packages called chromosomes or, the transition from different kinds of simple cells to more complex cells in which these once-distinct simple cell types came to perform critical functions and become entirely mutually interdependent, such as the nucleus and mitochondria in our own cells. Our species’ dependence on cumulative culture for survival, on living in cooperative groups, on alloparenting and a division of labor and information, and on our communicative repertoires mean that humans have begun to satisfy all the requirements for a major biological transition. Thus, we are literally the beginnings of a new kind of animal.1 By contrast, the wrong way to understand humans is to think that we are just a really smart, though somewhat less hairy, chimpanzee. This view is surprisingly common. Understanding how this major transition is occurring alters how we think about the origins of our species, about the reasons for our immense ecological success, and about the uniqueness of our place in nature. The insights generated alter our understandings of intelligence, faith, innovation, intergroup competition, cooperation, institutions, rituals, and the psychological differences between populations. Recognizing that we are a cultural species means that, even in the short run (when genes don’t have enough time to change), institutions, technologies, and languages are coevolving with psychological biases, cognitive abilities, emotional responses, and preferences. In the longer run, genes are evolving to adapt to these culturally constructed worlds, and this has been, and is now, the primary driver of human genetic evolution. Figure 17.1.

Biologists often talk about the “ecology” of an organism: the tallest oak in the forest is the tallest not just because it grew from the hardiest acorn; it is the tallest also

Despair is paralysis. It robs us of agency. It blinds us to our own power and the power of the earth… Restoration is a powerful antidote to despair. Restoration offers concrete means by which humans can once again enter into positive, creative relationship with the more-than-human world, meeting responsibilities that are simultaneously material and spiritual. ... Restoration is imperative for healing the earth, but reciprocity is imperative for long-lasting, successful restoration. Like other mindful practices, ecological restoration can be viewed as an act of reciprocity in which humans exercise their caregiving responsibility for the ecosystems that sustain them. We restore the land, and the land restores us.

Is it possible nevertheless that our consumer culture does make good on its promises, or could do so? Might these, if fulfilled, lead to a more satisfying life? When I put the question to renowned psychologist Tim Krasser, professor emeritus of psychology at Knox College, his response was unequivocal. "Research consistently shows," he told me, "that the more people value materialistic aspirations as goals, the lower their happiness and life satisfaction and the fewer pleasant emotions they experience day to day. Depression, anxiety, and substance abuse also tend to be higher among people who value the aims encouraged by consumer society." He points to four central principles of what he calls ACC — American corporate capitalism: it "fosters and encourages a set of values based on self-interest, a strong desire for financial success, high levels of consumption, and interpersonal styles based on competition." There is a seesaw oscillation, Tim found, between materialistic concerns on the one hand and prosocial values like empathy, generosity, and cooperation on the other: the more the former are elevated, the lower the latter descend. For example, when people strongly endorse money, image, and status as prime concerns, they are less likely to engage in ecologically beneficial activities and the emptier and more insecure they will experience themselves to be. They will have also lower-quality interpersonal relationships. In turn, the more insecure people feel, the more they focus on material things. As materialism promises satisfaction but, instead, yields hollow dissatisfaction, it creates more craving. This massive and self-perpetuating addictive spiral is one of the mechanisms by which consumer society preserves itself by exploiting the very insecurities it generates. Disconnection in all its guises — alienation, loneliness, loss of meaning, and dislocation — is becoming our culture's most plentiful product. No wonder we are more addicted, chronically ill, and mentally disordered than ever before, enfeebled as we are by such malnourishment of mind, body and soul.

You can’t really plan for the success of a biological organism without considering the context of its ecological environment. In the same way, you can’t really plan for the success of an corporate entity without considering the context of its economic and otherwise broader environment. Furthermore, beginning with this macro context ensures that we are focusing on “how can we add value to the customers? How can we serve others?

Now the white shark has returned to one of America’s most iconic summertime destinations, and it’s challenging our perception of what the ocean is to us. For the first time in a long time, we have a hazy sense of what it means not to be the top predator. For the first time in a long time, we’ve had to consider what it means to be prey, even if we’re only mistaken as such. What do we do with those emotions? Do we celebrate our ecological success—the restoration of an apex predator to an ecosystem—or do we defend our hard-won territory?

What was the Sapiens’ secret of success? How did we manage to settle so rapidly in so many distant and ecologically different habitats? How did we push all other human species into oblivion? Why couldn’t even the strong, brainy, cold-proof Neanderthals survive our onslaught? The debate continues to rage.

The destruction of the natural world is not the result of global capitalism, industrialisation, 'Western civilisation' or any flaw in human institutions. It is a consequence of the evolutionary success of an exceptionally rapacious primate. Throughout all of history and prehistory, human advance has coincided with ecological devastation.

Biologists often talk about the “ecology” of an organism: the tallest oak in the forest is the tallest not just because it grew from the hardiest acorn; it is the tallest also because no other trees blocked its sunlight, the soil around it was deep and rich, no rabbit chewed through its bark as a sapling, and no lumberjack cut it down before it matured.

Encironmentalists sometimes succumb to a joyless life that belies their concern for a better environment. This cult of dissatisfaction is apt to add to the already fairly advanced joylessness we find among socially responsible, successful people and to undermine one of the chief presuppositions of the ecological movement: that joy is related to the environment and to nature.

As director Brad Bird sees it, every creative organization—be it an animation studio or a record label—is an ecosystem. “You need all the seasons,” he says. “You need storms. It’s like an ecology. To view lack of conflict as optimum is like saying a sunny day is optimum. A sunny day is when the sun wins out over the rain. There’s no conflict. You have a clear winner. But if every day is sunny and it doesn’t rain, things don’t grow.

The good news is that for hundreds of years humankind has enjoyed a growing economy without falling prey to ecological meltdown. Many other species have perished in the process, and humans too have faced a number of economic crises and ecological disasters, but so far we have always managed to pull through. Yet future success is not guaranteed by any law of nature. Who knows if science will always be able to simultaneously save the economy from freezing and the ecology from boiling.

What the most advanced researchers and theoreticians in all of science now comprehend is that the Newtonian concept of a universe driven by mass force is out of touch with reality, for it fails to account for both observable phenomena and theoretical conundrums that can be explained only by quantum physics: A quantum view explains the success of small efforts quite differently. Acting locally allows us to be inside the movement and flow of the system, participating in all those complex events occurring simultaneously. We are more likely to be sensitive to the dynamics of this system, and thus more effective. However, changes in small places also affect the global system, not through incrementalism, but because every small system participates in an unbroken wholeness. Activities in one part of the whole create effects that appear in distant places. Because of these unseen connections, there is potential value in working anywhere in the system. We never know how our small activities will affect others through the invisible fabric of our connectedness. In what Wheatley calls “this exquisitely connected world,” the real engine of change is never “critical mass”; dramatic and systemic change always begins with “critical connections.”14 So by now the crux of our preliminary needs should be apparent. We must open our hearts to new beacons of Hope. We must expand our minds to new modes of thought. We must equip our hands with new methods of organizing. And we must build on all of the humanity-stretching movements of the past half century: the Montgomery Bus Boycott; the civil rights movement; the Free Speech movement; the anti–Vietnam War movement; the Asian American, Native American, and Chicano movements; the women’s movement; the gay and lesbian movement; the disability rights/pride movement; and the ecological and environmental justice movements. We must find ourselves amid the fifty million people who as activists or as supporters have engaged in the many-sided struggles to create the new democratic and life-affirming values that are needed to civilize U.S. society.

As long as the wetland looks pretty and also attracts ducks from time to time, it is regarded as a complete success. An attractive appearance is fine and is of considerable concern in urban developments. It is the pretense that such wetlands also create rich habitats which is objectionable, when urban development is the primary cause of loss of diversity in a wide range of ecosystems around cities including wetlands. The one ecologically positive thing that most created wetlands do a reasonable job of is water treatment, because the limited range of plants likely to survive the semi-toxic soils and waters of newly created wetlands are invariably colonisers that will also use up a wide range of nutrients.

If farming was “the biggest mistake in human history,” which triggered lots of evolutionary mismatch diseases, then why did it spread so rapidly and thoroughly? The biggest reason is that farmers pump out babies much faster than hunter-gatherers. In today’s economy, a higher reproductive rate often entails ominous connotations of expense: more mouths to feed, more college tuition bills to pay. Too many children can be a source of poverty. But to farmers, more offspring yield more wealth because children are a useful, fantastic labor force. After a few years of care, a farmer’s children can work in the fields and in the home, helping to take care of crops, herd animals, mind younger children, and process food. In fact, a large part of the success of farming is that farmers breed their own labor force more effectively than hunter-gatherers, which pumps energy back into the system, driving up fertility rates.20 Farming therefore leads to exponential population growth, causing farming to spread. Another factor that encouraged the spread of agriculture is the way farmers alter the ecology around their farms in ways that hinder if not prevent any more hunting and gathering. Occasionally

Here we immediately face the danger of slipping into another but equally untenable romanticism, namely a call for humans to be humble and come to terms with or appreciate their finitude. The acknowledgement of the inherent lack of unity in the metabolism of humans and the rest of nature should not lead us to conceive of humans as fragile, vulnerable and ontologically homeless creatures destined to remain caught in opaque mediations. Such a way of thinking amounts to a secularisation of the religious demand for humans to display their submissiveness and obedience to God. One finds examples of this in existentialist philosophies of the Heideggerian variant or in Arnold Gehlen's conservative philosophical anthropology, according to which the natural incompleteness of human beings justify the call for stable social institutions (i.e., the shepherd-God is replaced with the shepherd-State). The key to avoid such an ideology of finitude is to recall that it is the very fragility and porosity of the human metabolism which has made humans so evolutionarily successful. Human corporeal organisation is the source of an immense flexibility and has enabled this animal to "break out of a narrow ecological niche". Far from being the sign of an inherent finitude of the human being, the loss of immediacy at the centre of its being is rather a sign of its infinity in the sense that it enables humans to socially mediate their relation to the rest of nature in an infinite number of ways.

Bashing free-market capitalism is high on the intellectual agenda nowadays. Since capitalism dominates our world, we should indeed make every effort to understand its shortcomings before they cause apocalyptic catastrophes. Yet criticising capitalism should not blind us to its advantages and attainments. So far it’s been an amazing success – at least if you ignore the potential for future ecological meltdown, and if you measure success by the yardstick of production and growth. In 2016 we may be living in a stressful and chaotic world, but the doomsday prophecies of collapse and violence have not materialised, whereas the scandalous promises of perpetual growth and global cooperation are fulfilled. Although we experience occasional economic crises and international wars, in the long run capitalism has not only managed to prevail, but also to rein in famine, plague and war. For thousands of years priests, rabbis and muftis explained that humans cannot control famine, plague and war by their own efforts. Then along came the bankers, investors and industrialists, and within 200 years managed to do exactly that. So the modern deal promised us unprecedented power – and the promise has been kept. Now what about the price? In exchange for power, the modern deal expects us to give up meaning. How did humans handle this chilling demand? Complying with it could easily have resulted in a dark world, devoid of ethics, aesthetics and compassion. Yet the fact remains that humankind is today not only far more powerful than ever, it is also far more peaceful and cooperative. How did humans manage that? How did morality, beauty and even compassion survive and flourish in a world devoid of gods, of heaven and of hell?

The conditions for the evolution of cooperation tell what is necessary, but do not, by themselves, tell what strategies will be most successful. For this question, the tournament approach has offered striking evidence in favor of the robust success of the simplest of all discriminating strategies: TIT FOR TAT. By cooperating on the first move, and then doing whatever the other player did on the previous move, TIT FOR TAT managed to do well with a wide variety of more or less sophisticated decision rules. It not only won the first round of the Computer Prisoner’s Dilemma Tournament when facing entries submitted by professional game theorists, but it also won the second round which included over sixty entries designed by people who were able to take the results of the first round into account. It was also the winner in five of the six major variants of the second round (and second in the sixth variant). And most impressive, its success was not based only upon its ability to do well with strategies which scored poorly for themselves. This was shown by an ecological analysis of hypothetical future rounds of the tournament. In this simulation of hundreds of rounds of the tournament, TIT FOR TAT again was the most successful rule, indicating that it can do well with good and bad rules alike. TIT FOR TAT’s robust success is due to being nice, provocable, forgiving, and clear. Its niceness means that it is never the first to defect, and this property prevents it from getting into unnecessary trouble. Its retaliation discourages the other side from persisting whenever defection is tried. Its forgiveness helps restore mutual cooperation. And its clarity makes its behavioral pattern easy to recognize; and once recognized, it is easy to perceive that the best way of dealing with TIT FOR TAT is to cooperate with it.

Quoting from page 308: The Competitive Exclusion Principle. No two organisms that compete in every activity can coexist indefinitely in the same environment. To coexist in time, organisms that are potentially completely competitive must be geographically isolated from each other. Otherwise, the one that is the less efficient yields to the more efficient, no matter how slight the difference. When two competing organisms coexist in the same geographical region, close examination always shows that they are not complete competitors, that one of them draws on a resource of the environment that is not available to the other. The corollary of the principle is that where there is no geographical isolation of genetically and reproductively isolated populations, there must be as many ecological niches as there are populations. The necessary condition for geographical coexistence is ecological specialization. Quoting page 86: The Exclusion Principle in biology plays a role similar to that of the Newtonian laws of motion in physics. It is a prime guide to the discovery of facts. We use the principle coupled with an axiom that is equally fundamental but which is almost never explicitly stated. We may call this the Inequality Axiom, and it states: If two populations are distinguishable, they are competitively unequal. Quoting page 87: Because of the compound-interest effect, no difference between competing populations is trivial. The slightest difference--and our acceptance of the Inequality Axiom asserts that a difference always exists--will result in the eventual extinction of one population by another. Put in another way, the Exclusion Principle tells us that two distinguishable populations can coexist in the same geographical region only if they live in different ecological worlds (thus avoiding complete competition and strict coexistence). Quoting page 88-89: Recall now the sequence of development in the process of speciation. Initially, the freshly isolated populations are nearly the same genetically; as time goes on, they diverge more and more. When they are distinguishably different, but still capable of interbreeding (if put together), we may speak of them as races. Ultimately, if the physical isolation endures long enough, they become so different from each other that interbreeding is impossible; we then say that the two populations are reproductively isolated from each other, and we speak of them as distinct species. ... What are the various possible outcomes of the speciation process, and what their relative frequencies? In the light of our assumption, it is clear that, most often, the speciation process will go no further than the formation of races before the physical isolation comes to an end and the germ plasm of the two races is melded into one by interbreeding. If, however, the speciation process continues until separate species are formed before the physical barrier breaks down, then what happens? The outcome is plainly dependent on the extent to which ecological differentiation has occurred: Do the two species occupy the same ecological niche, or not--that is, are they completely competitive? It seems probable that the degree of ecological differentiation will also increase with time spent in physical isolation. On this assumption, we would predict that, more often than not, "sister species" will be incapable of coexistence: when the physical isolation is at an end, one sister species will extinguish the other. Quoting page 253: The example illustrates the general rule that as a species becomes increasingly "successful," its struggle for existence ceases to be one of struggle with the physical environment or with other species and come to be almost exclusively competition with its own kind. We call that species most successful that has made its own kind its worst enemy. Man enjoys this kind of success.

The wonder of evolution is that it works at all. I mean that literally: If you want to marvel at evolution, that’s what’s marvel-worthy. How does optimization first arise in the universe? If an intelligent agent designed Nature, who designed the intelligent agent? Where is the first design that has no designer? The puzzle is not how the first stage of the bootstrap can be super-clever and super-efficient; the puzzle is how it can happen at all. Evolution resolves the infinite regression, not by being super-clever and super-efficient, but by being stupid and inefficient and working anyway. This is the marvel. For professional reasons, I often have to discuss the slowness, randomness, and blindness of evolution. Afterward someone says: “You just said that evolution can’t plan simultaneous changes, and that evolution is very inefficient because mutations are random. Isn’t that what the creationists say? That you couldn’t assemble a watch by randomly shaking the parts in a box?” But the reply to creationists is not that you can assemble a watch by shaking the parts in a box. The reply is that this is not how evolution works. If you think that evolution does work by whirlwinds assembling 747s, then the creationists have successfully misrepresented biology to you; they’ve sold the strawman. The real answer is that complex machinery evolves either incrementally, or by adapting previous complex machinery used for a new purpose. Squirrels jump from treetop to treetop using just their muscles, but the length they can jump depends to some extent on the aerodynamics of their bodies. So now there are flying squirrels, so aerodynamic they can glide short distances. If birds were wiped out, the descendants of flying squirrels might reoccupy that ecological niche in ten million years, gliding membranes transformed into wings. And the creationists would say, “What good is half a wing? You’d just fall down and splat. How could squirrelbirds possibly have evolved incrementally?

In his book Mosquito Empires: Ecology and War in the Greater Caribbean, 1620–1914, John R. McNeill estimates that Napoleon dispatched sixty-five thousand troops in successive waves to suppress the revolt in Saint-Domingue. Of these, fifty thousand to fifty-five thousand died, with thirty-five thousand to forty-five thousand of those deaths caused by yellow fever. Thus in the late summer of 1802 Leclerc reported that he had under his command only ten thousand men, of whom eight thousand were convalescing in hospital, leaving only two thousand fit for active duty. Two-thirds of the staff officers had also succumbed.

We are abruptly interrupting and most often reversing ecological succession across the biosphere, turning complex ecosystems into simple, homogenous systems with fast turnover rates: That is, we are accelerating and fragmenting the biosphere.

ECOLOGICAL SUCCESSION within a single community is based on the same trend: Energy produced in one successional stage is used within the ecosystem to increase the maturity of the entire system.

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Bashing free-market capitalism is high on the intellectual agenda nowadays. Since capitalism dominates our world, we should indeed make every effort to understand its shortcomings, before they cause apocalyptic catastrophes. Yet criticising capitalism should not blind us to its advantages and attainments. So far, it’s been an amazing success – at least if you ignore the potential for future ecological meltdown, and if you measure success by the yardstick of production and growth. In the current day we may be living in a stressful and chaotic world, but the doomsday prophecies of collapse and violence have not materialised, whereas the scandalous promises of perpetual growth and global cooperation are fulfilled. Although we experience occasional economic crises and international wars, in the long run capitalism has not only managed to prevail, but also to overcome famine, plague and war. For thousands of years priests, rabbis and muftis explained that humans cannot overcome famine, plague and war by their own efforts. Then along came the bankers, investors and industrialists, and within 200 years managed to do exactly that.

Restoration is imperative for healing the earth, but reciprocity is imperative for long-lasting, successful restoration. Like other mindful practices, ecological restoration can be viewed as an act of reciprocity in which humans exercise their caregiving responsibility for the ecosystems that sustain them.

It is surprising that we as a species have been as successful as we have despite our ignorance of the biological world and our biased perspective on its dimensions. Einstein said that "the eternal mystery of the world is its comprehensibility"; in other words, what is incomprehensible is how much we comprehend. But I don't think that's quite right. I think that what is even more incomprehensible is that we have survived despite how little we have comprehended. We are like a driver who somehow gets down the road, despite being too short to see out the window, a little drunk and very fond of acceleration.

It’s important for me to link my critique of the attention economy to the promise of bioregional awareness because I believe that capitalism, colonialist thinking, loneliness, and an abusive stance toward the environment all coproduce one another. It’s also important because of the parallels between what the economy does to an ecological system and what the attention economy does to our attention. In both cases, there’s a tendency toward an aggressive monoculture, where those components that are seen as “not useful” and which cannot be appropriated (by loggers or by Facebook) are the first to go. Because it proceeds from a false understanding of life as atomized and optimizable, this view of usefulness fails to recognize the ecosystem as a living whole that in fact needs all of its parts to function. Just as practices like logging and large-scale farming decimate the land, an overemphasis on performance turns what was once a dense and thriving landscape of individual and communal thought into a Monsanto farm whose “production” slowly destroys the soil until nothing more can grow. As it extinguishes one species of thought after another, it hastens the erosion of attention. Why is it that the modern idea of productivity is so often a frame for what is actually the destruction of the natural productivity of an ecosystem? This sounds a lot like the paradox in Zhuang Zhou’s story, which more than anything is a joke about how narrow the concept of “usefulness” is. When the tree appears to the carpenter in his dream, it’s essentially asking him: Useful for what? Indeed, this is the same question I have when I give myself enough time to step back from the capitalist logic of how we currently understand productivity and success. Productivity that produces what? Successful in what way, and for whom? The happiest, most fulfilled moments of my life have been when I was completely aware of being alive, with all the hope, pain, and sorrow that that entails for any mortal being. In those moments, the idea of success as a teleological goal would have made no sense; the moments were ends in themselves, not steps on a ladder. I think people in Zhuang Zhou’s time knew the same feeling.

There is a continual turnover of theories as they are altered or replaced by new ones. So all the theories are being subjected to variation and selection, according to criteria which are themselves subject to variation and selection. The whole process resembles biological evolution. A problem is like an ecological niche, and a theory is like a gene or a species which is being tested for viability in that niche. Variants of theories, like genetic mutations, are continually being created, and less successful variants become extinct when more successful variants take over. ‘Success’ is the ability to survive repeatedly under the selective pressures – criticism – brought to bear in that niche, and the criteria for that criticism depend partly on the physical characteristics of the niche and partly on the attributes of other genes and species (i.e. other ideas) that are already present there.

How do you break out of the trap of success to the successful? Species and companies sometimes escape competitive exclusion by diversifying. A species can learn or evolve to exploit new resources. A company can create a new product or service that does not directly compete with existing ones. Markets tend toward monopoly and ecological niches toward monotony, but they also create offshoots of diversity, new markets, new species, which in the course of time may attract competitors, which then begin to move the system toward competitive exclusion again.

most human endeavours, unless checked by public dissent, evolve into monocultures. money seeks out a region’s comparative advantage, the field in which it competes most successfully, and promotes it to the exclusion of all else. every landscape or seascape, if this process is loosed, performs just one function. this greatly taxes the natural world

The relationship between nurturance and moral self-interest can be seen most clearly in nurturant forms of business practice. It involves the humane treatment of employees, the creation of a safe and humane workplace, social and ecological responsibility, fairness in hiring and promotion, the building of a work community, the development of excellent communication between employees and management and between the company and its customers, opportunities for employee self-development, a positive role in the larger community, scrupulous honesty, a regard for one’s customers and for the public, and excellent customer service. Policies such as these have increased the productivity and success of many businesses. They are models of how Nurturant Parent morality can function to help businesses be successful and to allow owners, investors, and employees to seek their self-interest within this moral system. Moral

So small changes in the ambient temperature over relatively short periods of time that are not sufficiently long for adaptive processes to develop can lead to huge ecological and climatological effects. Some of these may be positive, but many will be catastrophic. Regardless, however, of the sign of the effect, significant changes are upon us, and we desperately need to understand their origins and consequences and forge strategies for adaptation and mitigation. The crucial question is not whether these effects are anthropogenic in origin because they almost certainly are, but rather to what extent they can be minimized without leading to rapid discontinuous changes in our physical and economic environment and ultimately to the potential collapse of the global socioeconomic fabric. Hence my bewilderment at those in the general public including political and corporate leaders who reject the cautionary exhortations of scientists, environmentalists, and others, and why I am continually baffled by their lack of action. Yes, we should all delight in and promote the huge successes and fruits of the free market system and of the role of human ingenuity and innovation, but we should also recognize the critical roles of energy and entropy and together act strategically to find

The Linux world behaves in many respects like a free market or an ecology, a collection of selfish agents attempting to maximize utility which in the process produces a self-correcting spontaneous order more elaborate and efficient than any amount of central planning could have achieved. Here, then, is the place to seek the “principle of understanding”. The “utility function” Linux hackers are maximizing is not classically economic, but is the intangible of their own ego satisfaction and reputation among other hackers. (One may call their motivation “altruistic”, but this ignores the fact that altruism is itself a form of ego satisfaction for the altruist). Voluntary cultures that work this way are not actually uncommon; one other in which I have long participated is science fiction fandom, which unlike hackerdom has long explicitly recognized “egoboo” (ego-boosting, or the enhancement of one’s reputation among other fans) as the basic drive behind volunteer activity. Linus, by successfully positioning himself as the gatekeeper of a project in which the development is mostly done by others, and nurturing interest in the project until it became self-sustaining, has shown an acute grasp of Kropotkin’s “principle of shared understanding”. This quasi-economic view of the Linux world enables us to see how that understanding is applied. We may view Linus’s method as a way to create an efficient market in “egoboo” — to connect the selfishness of individual hackers as firmly as possible to difficult ends that can only be achieved by sustained cooperation. With the fetchmail project I have shown (albeit on a smaller scale) that his methods can be duplicated with good results. Perhaps I have even done it a bit more consciously and systematically than he.

The Linux world behaves in many respects like a free market or an ecology, a collection of selfish agents attempting to maximize utility which in the process produces a self-correcting spontaneous order more elaborate and efficient than any amount of central planning could have achieved. Here, then, is the place to seek the “principle of understanding”. The “utility function” Linux hackers are maximizing is not classically economic, but is the intangible of their own ego satisfaction and reputation among other hackers. (One may call their motivation “altruistic”, but this ignores the fact that altruism is itself a form of ego satisfaction for the altruist). Voluntary cultures that work this way are not actually uncommon; one other in which I have long participated is science fiction fandom, which unlike hackerdom has long explicitly recognized “egoboo” (ego-boosting, or the enhancement of one’s reputation among other fans) as the basic drive behind volunteer activity. Linus, by successfully positioning himself as the gatekeeper of a project in which the development is mostly done by others, and nurturing interest in the project until it became self-sustaining, has shown an acute grasp of Kropotkin’s “principle of shared understanding”. This quasi-economic view of the Linux world enables us to see how that understanding is applied. We may view Linus’s method as a way to create an efficient market in “egoboo” — to connect the selfishness of individual hackers as firmly as possible to difficult ends that can only be achieved by sustained cooperation. With the fetchmail project I have shown (albeit on a smaller scale) that his methods can be duplicated with good results. Perhaps I have even done it a bit more consciously and systematically than he. Many people (especially those who politically distrust free markets) would expect a culture of self-directed egoists to be fragmented, territorial, wasteful, secretive, and hostile. But this expectation is clearly falsified by (to give just one example) the stunning variety, quality, and depth of Linux documentation. It is a hallowed given that programmers hate documenting; how is it, then, that Linux hackers generate so much documentation? Evidently Linux’s free market in egoboo works better to produce virtuous, other-directed behavior than the massively-funded documentation shops of commercial software producers. Both the fetchmail and Linux kernel projects show that by properly rewarding the egos of many other hackers, a strong developer/coordinator can use the Internet to capture the benefits of having lots of co-developers without having a project collapse into a chaotic mess. So to Brooks’s Law I counter-propose the following: Provided the development coordinator has a communications medium at least as good as the Internet, and knows how to lead without coercion, many heads are inevitably better than one.

What I am fighting is the slick "Marxist" or "anarchist" opportunism, which sees aligning with the white settler majority and reform politics as the absolute necessity. Malcolm X and Women's Liberation, ACT-UP and Wounded Knee II, Anti-Vietnam War draft card burning and radical ecology, were all shocking to the majority of North Americans. Radical threats to "the American Way of Life" – and loudly condemned not only by the majority but more specifically by the white working class – these political offensives by the few turned everything upside down. Because in the metropolis, radical and democratic change can only come against the wishes of the bribed majority. That may be tough to swallow for white folks, but reality is just reality. This obsession with needing a social majority has nothing to do with being "practical". What it has to do with is bourgeois and defeatist thinking. This is like the left thinking that could not build a practical anti-fascist movement in Weimar Republic Germany during the 1920s and 1930s, although millions hated Nazism and wanted to do something, because that German left was too preoccupied with fantasies of either seizing or getting elected into state power for itself. That left was too lost in delusions of success almost within their hands, delusions of maneuvering together a majority, to bother even really understanding fascism coming up fast in their rear view mirror. The urgent need was to organize a working minority to counter fascism in a much more radical way. Not by trying to defend liberal bourgeois rule. All the real things that had to be done by scattered German anti-fascists later after the Nazis were put into power – such as to survive politically, to significantly sabotage the war effort, to rescue Jews and Romany and gays, to build an underground against the madness of the Third Reich – all these things were attempted bravely but largely unsuccessfully, because they had to be done too late from scratch.

As director Brad Bird sees it, every creative organization—be it an animation studio or a record label—is an ecosystem. “You need all the seasons,” he says. “You need storms. It’s like an ecology. To view lack of conflict as optimum is like saying a sunny day is optimum. A sunny day is when the sun wins out over the rain. There’s no conflict. You have a clear winner. But if every day is sunny and it doesn’t rain, things don’t grow. And if it’s sunny all the time—if, in fact, we don’t ever even have night—all kinds of things don’t happen and the planet dries up. The key is to view conflict as essential, because that’s how we know the best ideas will be tested and survive. You know, it can’t only be sunlight.

What was the Sapiens’ secret of success? How did we manage to settle so rapidly in so many distant and ecologically different habitats? How did we push all other human species into oblivion? Why couldn’t even the strong, brainy, cold-proof Neanderthals survive our onslaught? The debate continues to rage. The most likely answer is the very thing that makes the debate possible: Homo sapiens conquered the world thanks above all to its unique language.

It may be said with great confidence that dowsing has contributed and continues to contribute to geology, geophysics, ecology, medicine, and the economy of those countries where dowsers conduct their operations. Professor Alexander Dubrov, Russian Academy of Science If dowsers are operating by mere chance, it’s pretty amazing how they can be so successful. Amit Goswami, PhD, theoretical quantum physicist and Professor Emeritus, University of Oregon

The ecological complexities of existence overwhelm the human mind, even though some of that richness is an integral part of man's own nature. It is only by isolating some little part of that existence for a short time that it can be momentarily grasped: we learn only from samples. By separating primary from secondary qualities, by making mathematical description the test of truth, by utilizing only a part of the human self to explore only a part of its environment, the new science successfully turned the most significant attributes of life into purely secondary phenomena, ticketed for replacement by the machine. Thus living organisms, in their most typical functions and purposes, became superfluous.

Fracking exemplifies the technological wager, by which I mean a gamble or even a faith that we can transform the world in the pursuit of narrowly defined goals and successfully manage the broader unintended consequences that result. In many ways, we are gambling on present innovations. I think that if we are to live with high technology we cannot avoid this wager. The question is whether we can establish conditions to make it a fair and reasonable bet. In the case of fracking, I will argue, these conditions are largely not in place (3).

One feature of succession true of many different environments is a difference in resource use between earlier and later seres. Species characteristic of earlier seral stages tend to maximize control of resources and production of biomass, even at the cost of inefficiency; thus, such species tend to maximize production and distribution of offspring even when this means the great majority of offspring fail to reach reproductive maturity. Species typical of later seres, by contrast, tend to maximize the efficiency of their resource use, even at the cost of limits to biomass production and the distribution of individual organisms; thus, these species tend to maximize energy investment in individual offspring even when this means that offspring are few and the species fails to occupy all available niche spaces. Species of the first type, termed “R-selected” species in the ecological literature, have specialized to flourish opportunistically in disturbed environments, while those of the second type, or “K-selected” species, have specialized to form stable biotic communities that change only with shifts in the broader environment.

He slid farther into the booth and swung his feet up on the bench. With his back propped against the wall, left hand cradling his pint glass, he told me his story: the improbable successes with his climate models, The Foundation for Ecological Readiness, the upstate New York retreat, the ritual in the woods.

What if each American landowner made it a goal to convert half of his or her lawn to productive native plant communities? Even moderate success could collectively restore some semblance of ecosystem function to more than twenty million acres of what is now ecological wasteland. How big is twenty million acres? It’s bigger than the combined areas of the Everglades, Yellowstone, Yosemite, Grand Teton, Canyonlands, Mount Rainier, North Cascades, Badlands, Olympic, Sequoia, Grand Canyon, Denali, and the Great Smoky Mountains National Parks. If we restore the ecosystem function of these twenty million acres, we can create this country’s largest park system. It gives me the shivers just to write about it. Because so much of this park will be created at our homes, I suggest we call it Homegrown National Park.

It was an ecological protest against air pollution, which in 1969 was at its worst, when acid rain burned our eyes to tears. I handed out bags of roofing nails to five friends and we all got to work. At first, we sprinkled them in the middle of the side streets when there was no traffic. I made sure that at least some of these nails stood upright, their wide heads on the cobblestones. We fanned out through the neighborhood, picking up new bags of nails that I had stashed at strategic locations. And finally, when it got dark, I threw handful after handful of nails across Canal Street in between traffic lights, and watched what happened. Cars ran over the nails, driving for only a few blocks before their tires went flat. In the Holland Tunnel, there were dozens of cars with flat tires, and dozens more backed up outside. Hundreds of disabled vehicles fanned out across SoHo and beyond. In the midst of the confusion, I approached a police officer and asked, “Excuse me, what is happening?” “A nut is nailing the streets,” said the cop. My performance piece was a brilliant success, I thought, falling into bed on the Bowery, aching with exhaustion. I was too angry, too selfish to think of the chaos and suffering I had caused, the lack of real benefit to anyone.

During a six-week period, on 1024 occasions that bettongs, bilbies, birds, lizards, people and vehicles passed in front of them, the sensors did not fire – but they did so on 33 feral cats that crossed their paths. As many as 160 Felixers are now deployed across reserves and ecologically important sites across Australia and have so far successfully targeted more than 500

No living organism can exist isolated from the biotic and abiotic factors that surround it, and its evolutionary success or failure is governed by the extent to which it responds to these factors.

... it is not the land that is broken, but our relationship to it. Restoration is imperative for healing the earth, but reciprocity is imperative for long-lasting, successful restoration. Like other mindful practices, ecological restoration can be viewed as an act of reciprocity in which humans exercise their caregiving responsibility for the ecological systems that sustain them. We restore the land, the land restores us.

As Chapter 3 explained, the broad success of any pollution or natural resource program rests on its enforcement.

5. But – and this is the final ‘do’ – a successful innovation aims at leadership. It does not aim necessarily at becoming eventually a ‘big business’; in fact, no one can foretell whether a given innovation will end up as a big business or a modest achievement. But if an innovation does not aim at leadership from the beginning, it is unlikely to be innovative enough, and therefore unlikely to be capable of establishing itself. Strategies (to be discussed in Chapters 16 to 19) vary greatly, from those that aim at dominance in an industry or a market to those that aim at finding and occupying a small ‘ecological niche’ in a process or market. But all entrepreneurial strategies, that is, all strategies aimed at exploiting an innovation, must achieve leadership within a given environment. Otherwise they will simply create an opportunity for the competition.

What, then, is the soul of community? It is a desire to be connected with something greater than the egos of other people and the projects in which we might engage with them. Fundamentally, a successful human community is the unfolding of a spiritual dynamic. It cannot be contrived or made to happen. Rather, it erupts from our desire for the depths, and that desire is certain to constellate the shadow in ourselves and the other.

Imagine how much more crazy money would drive us if we could each drive more than one car at the same time.

One interesting aspect of his book is that it argued that the more specialized a species is, the less likely it is to continue to recognize appropriate habitats as conditions change. Species displaying a less plastic/diverse inventory of behavioral choices, such as those focusing on a single type of food, are the most susceptible. For instance, parasites often have a single host species, which does not present any problems for them as long as the host species does not become extinct. That is why, according to Eldredge, ecologically specialized species become extinct at much higher rates than do ecologically generalized species in the fossil record. The concept that specialization often leads to an evolutionary dead end was first proposed by Cope as the “law of the unspecialized” and has continued to be key for evolutionary biology since then. In Eldredge’s view, the balance of life will tend to produce ecologically specialized organisms because they often flourish more than generalists in the short run, but extinction then normally affects more the ranks of the specialists. In the long run, the generalists thus hang on—‘living fossils’ often being generalists—whereas the ranks of specialists are quickly refilled by the continuous evolution of new taxa. For him, taxa that descend from species that are already somewhat specialized tend to have a greater chance of focusing on a specific portion of the resources not completely exploited by the parental taxa. He designated this as a “ratchet-like mechanism” of the quick accumulation of evolutionary change as lineages keep splitting and new taxa are formed from old ones within specialized lineages. Thus, he directly connects behavioral/ecological specializations to cladogenesis and the rapid evolutionary events predicted in punctuated equilibrium. In turn, he argues that stasis is often related to generalist lineages because without a comparable degree of successful speciation, these lineages tend to have far fewer extant species at any one time than their specialized counterparts. That is, generalists are not really evolving at slower morphological rates: they are simply not generating so many new species. As a result, the gradual fluctuation of form among the members of the generalized taxa is not being fixed by cladogenesis, thus leading to new species.

To this end, industry think tanks recruited a handful of scientists to serve as climate skeptics and paid them to travel around the country to give speeches and press interviews that challenged the scientific consensus on human-caused climate change. As investigators discovered, ExxonMobil helped underwrite “the most sophisticated and most successful disinformation campaign” waged since the tobacco days. According to the Union of Concerned Scientists, between 1998 and 2005, ExxonMobil funneled $16 million “to a network of ideological and advocacy organizations that manufacture uncertainty on the issue.” The Competitive Enterprise Institute (CEI) became particularly active.

Continuing to do research on genetic modification, and occasionally using successfully modified organisms for specific purposes such as the production of expensive drugs, make good sense. Helping developing countries to produce more food is a worthy aim, but it is sometimes used as an excuse for an alternative agenda, or as a convenient way to demonise opponents. There is little doubt that the technology needs better regulation: I find it bizarre that standard food safety tests are not required, on the grounds that the plants have not been changed in any significant way, but that the innovations are so great that they deserve patent protection, contrary to the long-standing view that naturally occurring objects and substances cannot be patented. Either it’s new, and needs testing like anything else, or it’s not, and should not be patentable. It is also disturbing, in an age when commercial sponsors blazon their logos across athletes’ shirts and television screens, that the biotechnology industry has fought a lengthy political campaign to prevent any mention of their product being placed on food. The reason is clear enough: to avoid any danger of a consumer boycott. But consumers are effectively being force-fed products that they may not want, and whose presence is being concealed. Our current understanding of genetics and ecology is inadequate when it comes to the widespread use of genetically modified organisms in the natural environment or agriculture. Why take the risk of distributing the material, when the likely gains for most of us – as opposed to short-term profits for biotechnology companies – are tiny or non-existent?

In Orange County, Florida (Seminole Territory), for instance, the rights of Lake Mary Jane have been asserted. The White Earth Band of Ojibwe has campaigned for the rights of manoomin (wild rice); the Sauk-Suiattle Tribe has successfully fought for the recognition of the rights of Tsuladxw (Pacific salmon); and a major campaign to recognize the rights of the ecologically stricken Great Salt Lake was under way until the Utah State Legislature, rattled by the campaign, passed a House bill prohibiting the granting of legal personhood to any natural entities.

The tree is considered a “pioneer,” a hardy species that is the first to colonize a previously disrupted or damaged ecosystem, beginning a chain of ecological succession that leads to a more diverse, steady-state ecosystem. In other words, it’s a nurturing tree that doesn’t want to repeat the mistakes of the past.

other words. It is only by asking where they are from that we can unravel the logic behind who succeeds and who doesn’t. Biologists often talk about the “ecology” of an organism: the tallest oak in the forest is the tallest not just because it grew from the hardiest acorn; it is the tallest also because no other trees blocked its sunlight, the soil around it was deep and rich, no rabbit chewed through its bark as a sapling, and no lumberjack cut it down before it matured. We all know that successful people come from hardy seeds. But do we know enough about the sunlight that warmed them, the soil in which they put down the roots, and the rabbits and lumberjacks they were lucky enough to avoid? This is not a book about tall trees. It’s a book about forests—and hockey is a good place to start because the explanation for who gets to the top of the hockey world is a lot more interesting and complicated than it looks. In fact, it’s downright peculiar. 3. Here is the player roster of the 2007 Medicine Hat Tigers. Take a close look and see if you can spot anything strange about it. No. Name Pos. L/R Height Weight Birth Date Hometown 22 Tyler Ennis C L 5’9” 160 Oct. 6, 1989 Edmonton, AB 23 Jordan Hickmott C R

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. Keiller finds extinction looming everywhere – species dying off at a far faster rate than scientists had thought possible only a few years ago. The emphasis on extinction means that the concerns of Robinson in Ruins rhyme with the preoccupations that have emerged in speculative realist philosophy, which has focused on the spaces prior to, beyond and after human life. In some respects, the work of philosophers such as Ray Brassier and Tim Morton re-stages the old confrontation between human finitude and the sublime which was the former subject of a certain kind of landscape art. But where the older sublime concentrated on local natural phenomenon such as the ocean or volcanic eruptions which could overwhelm and destroy the individual organism or whole cities, speculative realism contemplates the extinction, not only of the human world, but of life and indeed matter itself. The prospect of ecological catastrophe means that disjunction between the lived time of human experience and longer durations is now not just a question of metaphysical contemplation, but a matter of urgent political concern, as one of Robinson’s touchstones, Fredric Jameson, noted. ‘[A]s organisms of a particular life span,’ Jameson writes in his essay ‘Actually Existing Marxism’, we are poorly placed as biological individuals to witness the more fundamental dynamics of history, glimpsing this or that incomplete moment, which we hasten to translate into the alltoo-human terms of success or failure. But neither stoic wisdom nor the reminder of a longer-term view are really satisfactory responses to this peculiar existential and epistemological dilemma, comparable to the science-fictional one of beings inhabiting a cosmos they do not have organs to perceive or identify. Perhaps only the acknowledgement of this radical incommensurability between human existence and the dynamic of collective history and production is capable of generating new kinds of political attitudes; new kinds of political perception, as well as of political patience; and new methods for decoding the age as well, and reading the imperceptible tremors within it of an inconceivable future. (Valences of the Dialectic, Verso, 2010, pp369-70) Amongst its requiem for neoliberal England, Robinson in Ruins gives us some intimations of those imperceptible tremors and inconceivable futures.

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【V信83113305】：The University of Georgia (UGA), founded in 1785, stands as a historic pillar of American public higher education. Located in the classic city of Athens, its sprawling campus blends iconic antebellum architecture with modern facilities, creating a vibrant academic environment. As the state's flagship institution, UGA is renowned for its robust research programs, particularly in agriculture, ecology, and journalism. It fosters a dynamic student life within the lively college town atmosphere of Athens, known for its rich music and arts scene. Home to the Bulldogs, UGA spirit is fiercely celebrated through its successful NCAA athletic teams. Committed to leadership and service, the university provides a comprehensive education that prepares students to become global citizens and future innovators.，【V信83113305】100%安全办理佐治亚大学毕业证,办理TUOG佐治亚大学毕业证成绩单学历认证,原版定制TUOG佐治亚大学毕业证,原版TUOG佐治亚大学毕业证办理流程,终于找到哪里办TUOG佐治亚大学毕业证书,TUOG佐治亚大学毕业证书,TUOG佐治亚大学毕业证书办理需要多久,TUOG佐治亚大学毕业证办理流程,TUOG佐治亚大学毕业证成绩单学历认证最安全办理方式,TUOG毕业证最新版本推荐最快办理佐治亚大学文凭成绩单

【V信83113305】：Nestled in the scenic town of Port Angeles, Washington, Peninsula College stands as a beacon of educational excellence in the Pacific Northwest. This comprehensive community college offers a vibrant and supportive learning environment, providing students with a diverse array of academic transfer programs, professional-technical degrees, and enriching community education courses. With a strong commitment to student success, the college features small class sizes and dedicated faculty, fostering close mentorship and a personalized educational journey. Its stunning location, surrounded by the natural beauty of the Olympic Mountains and the Strait of Juan de Fuca, serves as both an inspiration and a living laboratory for its robust environmental programs. Peninsula College is truly a gateway to opportunity, seamlessly blending rigorous academics with the unique cultural and ecological resources of the region.，【V信83113305】100%安全办理半岛学院毕业证,办理半岛学院毕业证成绩单学历认证,原版定制半岛学院毕业证,原版半岛学院毕业证办理流程,终于找到哪里办半岛学院毕业证书,半岛学院毕业证书,半岛学院毕业证书办理需要多久,半岛学院毕业证办理流程,半岛学院毕业证成绩单学历认证最安全办理方式,PC毕业证最新版本推荐最快办理半岛学院文凭成绩单

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A place outside time. This is the phrase I overhear my husband using as he tries to describe Florida to his father over the phone. His father lives in a high-rise condo in New Jersey, and he is concerned that we are still down here. On the news, there is constant talk about Florida’s post-pandemic spiral. Speculation about whether the state is experiencing an ecological and spiritual succession. There is talk about militias creeping out of the swamp. There is talk of vandals. There is talk of literal highway robbery. (Our Cro-Magnon governor denies any of this is happening, even though there are reports that some of these forces are amassing in his name.) For the time being, I can ghostwrite my books and shop specials at the grocery and take my niece to the water park, but no one knows how much longer this version of our world will last. “Sometimes I can’t believe a place like this exists,” my husband says as we speed down a gleaming white limestone road that cuts through a palm forest, or ride an airboat around a swollen lake. Florida has a past, as all places do, but these days everyone is uncertain about its future.

【V信83113305】：Skagit Valley College (SVC) is a public community college located in Mount Vernon, Washington, serving the Skagit, Island, and San Juan counties. Established in 1926, SVC offers a wide range of academic programs, including associate degrees, professional-technical certifications, and transfer pathways to four-year universities. Known for its supportive learning environment, the college emphasizes small class sizes, personalized instruction, and hands-on experiences. SVC’s campuses feature modern facilities, such as science labs, art studios, and career-training centers. Popular programs include nursing, environmental science, and agriculture, reflecting the region’s rural and ecological diversity. The college also hosts cultural events, athletics, and student clubs, fostering a vibrant campus community. Committed to accessibility, SVC provides affordable tuition, financial aid, and workforce development programs, making higher education attainable for diverse learners. Its dedication to student success and community engagement solidifies its role as a vital educational hub in the Pacific Northwest.，Skagit Valley College学位证书办理打开职业机遇之门, 购买斯卡吉特谷学院毕业证, 制作文凭斯卡吉特谷学院毕业证-SVC毕业证书-毕业证, 如何获取斯卡吉特谷学院--毕业证本科学位证书, 留学生买文凭SVC毕业证-斯卡吉特谷学院, 办理Skagit Valley College学历与学位证书投资未来的途径, 学历证书!Skagit Valley College学历证书斯卡吉特谷学院学历证书Skagit Valley College假文凭

【V信83113305】：James Cook University (JCU) is a renowned public university in Australia, named after the famous British explorer Captain James Cook. Established in 1970, JCU has campuses in Townsville, Cairns, and Singapore, with a strong focus on research and education in tropical and marine sciences, environmental studies, and Indigenous knowledge. Recognized globally for its expertise in these fields, JCU is ranked among the top universities for research impact in ecology and biodiversity conservation. The university offers a diverse range of undergraduate and postgraduate programs, attracting students from over 100 countries. JCU emphasizes hands-on learning, with opportunities for fieldwork in Australia’s unique ecosystems, including the Great Barrier Reef and the Daintree Rainforest. Its commitment to sustainability and community engagement makes it a leader in addressing global challenges like climate change and tropical health. With state-of-the-art facilities and a supportive learning environment, JCU prepares graduates for successful careers in science, healthcare, business, and beyond. Its strong industry connections and research collaborations further enhance its reputation as a forward-thinking institution.，办理詹姆斯库克大学毕业证文凭, 詹姆斯库克大学成绩单复刻, JCUdiploma安全可靠购买JCU毕业证, 办詹姆斯库克大学文凭学位证书成绩单GPA修改, JCU文凭制作流程确保学历真实性, 极速办James Cook University詹姆斯库克大学毕业证James Cook University文凭学历制作, 购买詹姆斯库克大学毕业证, 购买詹姆斯库克大学毕业证

【V信83113305】：The University of Georgia (UGA), founded in 1785, stands as a historic pillar of American public higher education. Located in the classic college town of Athens, its sprawling campus blends iconic antebellum architecture with modern facilities. As the state's flagship institution, UGA is renowned for its robust research programs, particularly in agriculture, ecology, and veterinary medicine. It fosters a vibrant and spirited community where a strong undergraduate focus meets the demands of a premier research university. The campus life is quintessentially collegiate, deeply animated by its successful NCAA Division I athletics and the beloved Georgia Bulldogs. UGA provides a comprehensive educational experience, championing academic excellence within a dynamic and tradition-rich Southern environment.，留学生买文凭University of Georgia毕业证佐治亚大学, 网上办理UGA毕业证书流程, 网上制作UGA毕业证-佐治亚大学毕业证书-留信学历认证放心渠道, UGA佐治亚大学毕业证书办理需要多久, 制作美国文凭佐治亚大学毕业证, 百分比满意度-UGA毕业证, 100%办理佐治亚大学毕业证书, 佐治亚大学文凭UGA毕业证学历认证方法

【V信83113305】：Nestled in the vibrant city of Bozeman, Montana State University stands as a beacon of education and innovation against the stunning backdrop of the Rocky Mountains. As the state's premier research institution, it is renowned for its exceptional programs in fields like agriculture, engineering, ecology, and the arts. The campus buzzes with a unique energy, fueled by a spirit of exploration that extends from its state-of-the-art laboratories directly out into the vast, surrounding wilderness. This proximity to nature fosters a dynamic, hands-on learning environment where students are encouraged to discover and create. MSU's strong sense of community, combined with its cutting-edge research and dedication to undergraduate success, cultivates not just scholars, but well-rounded pioneers ready to tackle global challenges.，【V信83113305】原版定制MSUB蒙大拿州立大学波兹曼分校毕业证书,蒙大拿州立大学波兹曼分校毕业证书-一比一制作,快速办理MSUB毕业证-蒙大拿州立大学波兹曼分校毕业证书-百分百放心,极速办理MSUB蒙大拿州立大学波兹曼分校毕业证书,网络快速办理MSUB毕业证成绩单,本地美国硕士文凭证书原版定制MSUB本科毕业证书,100%定制MSUB毕业证成绩单,加急多少钱办理MSUB毕业证-蒙大拿州立大学波兹曼分校毕业证书,MSUB毕业证怎么办理-加钱加急,MSUB毕业证成绩单办理蒙大拿州立大学波兹曼分校毕业证书官方正版

【V信83113305】：Auckland University of Technology (AUT) stands as a dynamic and contemporary force in New Zealand's education sector. Renowned for its innovative teaching methods and strong industry connections, AUT prepares its students for real-world success. Located in the heart of Auckland, the nation's largest city, the university offers a vibrant and multicultural learning environment. Its research is globally recognized, particularly in areas like artificial intelligence, ecology, and health sciences. With state-of-the-art facilities and a focus on hands-on experience, students graduate not just with a degree, but with the practical skills and professional networks needed to excel in their chosen careers. AUT is truly a university for the changing world.，做今年新版AUT毕业证, 新西兰AUT毕业证仪式感|购买AUT奥克兰理工大学学位证, 原版奥克兰理工大学毕业证书办理流程, 修改奥克兰理工大学成绩单电子版gpa让学历更出色, 定制奥克兰理工大学成绩单, 奥克兰理工大学毕业证书多少钱, 百分百放心原版复刻奥克兰理工大学AUT毕业证书, 安全办理-奥克兰理工大学文凭AUT毕业证学历认证, 原价-AUT毕业证官方成绩单学历认证

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