Voluntary Simplicity

The continuous rise in household waste and its adverse environmental consequences highlights the need to rethink individual consumption patterns. This study focuses on zero-waste practices, which involve reducing packaging, reusing products, optimizing product durability, as well as recycling and waste recovery. These practices are often
perceived as restrictive, thereby involving significant sacrifices. A qualitative study conducted with 20 participants revealed six categories of perceived sacrifices : cognitive, functional, practical, financial, social, and emotional. These forms of sacrifice reduce the perceived value of the zero-waste lifestyle and reinforce its marginal position within everyday consumption practices. The transition to more responsible consumption requires concerted action at the individual, collective and institutional levels in order to reduce these sacrifices and facilitate gradual adoption of
zero-waste practices

Todeschini’schaptersuccessfullyshowstheroleofFranciscanisminthe emergence of some of the basic categories in the economic way of reasoning of Westerners. Early Franciscan authors developed the notion of voluntary poverty, legitimated interest-bearing loans concerning investment loans, and used the idea of “capital.” Moreover, money was viewed as ethical because of its role as an interme- diary for exchanges and should circulate as much as possible. In contrast, its role as a store of value was condemned because of its hoarding behavior. This vision can be seen as a preview of the theory of French physiocrats, for example. Finally, from a charisma that saw the poor not as a problem but as a resource, Franciscanism could be the source of different types of banks or financial institutions as entire funda- mental organizations for the development of a civil economy.

The present work deals with an exploratory quantitative research on the dimension conscious and sustainable consumption as an influencing variable in the consumers behavior of thrift store Chic Peca Rara. The objective was to demonstrate the relationship between conscious and sustainable consumption among customers of a thrift store in the city of Taguatinga (DF) and in the Brasilia’s store (DF), to identify which variables effectively influence consumers' purchasing decisions, in general consumption and in the specific case of purchase in these thrift stores. In addition to a bibliographic search to conceptualize and define conscious consumption and sustainability, two thrift stores were selected to apply a questionnaire to customers in a purchasing situation, making it possible to observe the consumption profile and record their preferences and quantify the variables that influence the consumer behavior. The research showed that there is a relationship between the concept and ...

Like many of his contemporaries, Aquinas joined in the polemical fray over the legitimacy of the new mendicant orders: the Friars Minor and the Friars Preachers. The poverty practiced by these orders was a key flashpoint in this controversy. In particular, and especially in relation to the Franciscans, the question arose as to whether the possession or ownership of material goods could be completely renounced not only by individuals but also by a community. The relation between the use and possession of consumable goods such as food and clothing was central to this question. I  explore Aquinas' analysis and resolution of this issue.

Az önkéntes egyszerűség olyan mozgalom, amely alternatív életmódot ajánl a válságokkal telített fogyasztói társadalomban. Az önkéntes egyszerűsítők tudatos és személyes döntés eredményeképpen váltanak életstílust, amelyben spirituális, társadalmi igazságossági és ökológiai motivációk is szerepet játszhatnak. Tanulmányomban arra a kérdésre keresem a választ, hogy vannak-e közép- és kelet-európai sajátosságai az önkéntes egyszerűség mozgalmának az ökológiai fenntarthatóság szempontjából. Ennek megválaszolásához a regionális szakirodalomáttekintés módszerét alkalmazom, a mintámba tizenhét tanulmány került. A közép- és kelet-európai önkéntes egyszerűséggel foglalkozó szakirodalmat két aspektus mentén tekintem át: az önkéntes egyszerűség posztszocialista sajátosságait és az ezen életstílushoz vezető motivációkat vizsgálom. A vizsgált tanulmányok eredményei azt mutatják, hogy az önkéntes egyszerűség olyan életstílus, amely elsődlegesen az egyén életminőségét javítja és mellékhatásként a környezetterhelés csökkentését is magába foglalja, mindez azonban nem kizárólagosan közép- és kelet-európai sajátosság. A szocialista múlt nem akadályozza az önkéntes egyszerűség meghonosodását, viszont az észak-amerikai változatától eltérő módon jelenik meg. A közép- és kelet-európai eredmények afelé mutatnak, hogy elsősorban egyénközpontúan, illetve ideológiai és kollektív motivációkat nélkülözve döntenek az emberek az önkéntes egyszerűség mellett.

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Hızla artan nüfus ve tüketim çılgınlığı kıt kaynaklar yüzünden gelecek nesillerin ihtiyaç duyacağı birçok şeyin bizler tarafından harcanmasına yol açmaktadır. Reklam ve pazarlama ile bireyler ve toplumlar sürekli yeni ürünler almaya teşvik edilerek kısır bir döngü yaratılmaktadır. En yenisi, bir üst modeli, daha sağlamı gibi afili sözlerle bireyler ve toplumlar alışverişe teşvik edilmektedir. Tümüyle harcama üzerine kurulu bu kültür sürdürülebilirlik açısından risk oluşturmaktadır. Oysa sosyolojik, felsefi, dini ve psikolojik olarak birçok toplumda "aza kanaat etmek", "azla yetinmek", "azıcık aşım ağrısız başım" gibi mottolar olmasına rağmen sosyal medya pazarlamaları ve e-ticaret uygulamaları bunun önüne geçmektedir. Bu sorunların ışığında tüketim alışkanlıklarımızı değiştirmek önem arz etmektedir. Gönüllü sade yaşam tarzı, tüketimi ve tüketime bağımlılığı en aza indirmeyi, günlük yaşamda ürün ve hizmetlerdeki verimi en fazlaya çıkarmayı amaçlayan bir yaşam biçimidir. Gönüllü sade yaşam tarzını benimsemiş bireyler sürdürülebilir bir toplum için mihenk taşı niteliğindedir. Bu çalışmada ortaöğretim öğrencilerinin gönüllü sadelik yaşam tarzına yönelik eğilim durumunu belirlemek amaçlanmıştır. Bu amaç doğrultusunda bir olay ya da durumu var olduğu şekliyle betimlemeyi amaçlayan ilişkisel tarama modeli kullanılmıştır. Araştırmanın evrenini 2023-2024 eğitim-öğretim yılında Sivas ili Milli Eğitim Müdürlüğü'ne bağlı devlet okullarında öğrenim gören ortaöğretim öğrencileri, örneklemini ise 155 öğrenci oluşturmaktadır. Veriler, Özgül (2010) tarafından geliştirilen 21 maddelik beşli likert tipi "Gönüllü Sade Yaşam Tarzı Ölçeği" ile toplanmıştır. Verilerin analizi bir istatistik paket programı ile yapılmıştır. Her bir değişken için normallik dağılımına bakılmış, normal dağılım gerçekleşmediği için nonparametrik test uygulanmıştır. Araştırma sonunda cinsiyet, aylık hane geliri, sınıf düzeyi, anne ve baba eğitim düzeyi, alışveriş yapma tercihi açısından anlamlı bir fark olmadığı görülmüştür.

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FR : Cet article se propose d’aborder la vie sobre à partir de l’ouvrage Walden (1854) de Henry David Thoreau, tiré de son expérience de vie au milieu de la nature, dans une cabane autoconstruite près du lac Walden durant un peu plus de deux ans. Ce récit d’une vie consacrée quasiment entièrement au loisir (marche, natation, lectures, écriture…) grâce à une stricte limitation de ses besoins conduit au « paradoxe Walden ». En effet, d’un côté Thoreau en homme des bois apparaît comme le parfait homo oeconomicus qui évalue sa satisfaction et arbitre minutieusement l’usage de son temps pour en tirer le meilleur parti. D’un autre côté, pour pouvoir vivre selon ses préférences, il doit s’éloigner de la société et s’opposer aux principes qui orientent la vie de ses concitoyens et représentent le confort et le progrès. Un détour par les penseurs de l’avènement du capitalisme permet de résoudre ce paradoxe d’une vie sobre en opposition à l’ordre économique et social dominant, et pourtant conforme à une définition formelle de l’économie. En effet, la représentation d’un agent économique libre et rationnel ne correspond pas à la réalité historique du capitalisme, qui ne s’appuie pas, comme l’a montré Max Weber, sur le libre arbitre et la pluralité des modes de vie qu’il prétend défendre mais sur la valorisation de la richesse et de l’engagement dans le travail qui conditionne subjectivement ces modes de vie. L’esprit du capitalisme ne s’appuie pas non plus sur une conception plurielle de l’intérêt, mais s’identifie progressivement, comme l’a montré Albert O. Hirschman, à une conception réduite à l’accumulation de richesses. Ainsi la vie sobre constitue-t-elle une brèche dans un ordre économique et social en contestant en pratique une forme de vie dominante et les principes qui en sont le fondement.


EN: This article focuses on sufficiency from the point of view of Henry David Thoreau's Walden (1854), based on his experience of living in the middle of nature, in a self-built cabin at Walden Pond, for just over two years. This narrative of a life devoted almost entirely to leisure (walking, swimming, reading, writing...) thanks to a strict limitation of his needs leads to the “Walden paradox”. Indeed, on the one hand, Thoreau, as a man of the woods, appears as the perfect economic man who evaluates his satisfaction and achieves an economic trade-off between uses of time to make the most of it. On the other hand, in order to live as he prefers, he must distance himself from society and be opposed to his fellow citizens’ life principles that represent comfort and progress. A detour via the thinkers of the advent of capitalism leads us to solve the paradox of a sober lifestyle opposed to the dominant economic and social order, and yet conform to a formal meaning of economics. Indeed, the representation of a free and rational economic agent doesn’t correspond to the historical reality of capitalism that Max Weber showed not to be based on free will or the pluralist lifestyles it claims to defend, but rather on work ethic and on the valorization of wealth, which characterize a capitalist subjectivity. The spirit of capitalism isn’t either based on a pluralist conception of interest − instead, as Albert O. Hirschman showed, it has gradually been identified with a conception reduced to wealth’s accumulation. Sufficiency thus constitutes a break through economic and social order, criticizing in practice a dominant form of life and its founding principles.

FR : Cet article veut apporter une contribution à la littérature existante autour de la simplicité volontaire en approfondissant les questions de la consommation, du travail et du temps libre, du rythme de vie, du travail sur soi, et de la résistance ordinaire et « constructive ». L’analyse présentée se base principalement sur une vingtaine d’entretiens qualitatifs menés en Suisse romande avec des simplicitaires. Les quelques passages « évocateurs » proposés sont construits à partir d’un terrain ethnographique complété par deux méthodes : celle de l’entretien par dessin d’une carte (représentant le quotidien) et celle du journal. Vivre la sobriété ne signifie pas uniquement limiter et bien pondérer ses achats, mais aussi déconstruire l’importance du travail rémunéré pour avoir du temps pour soi-même et les autres, pour travailler à son autonomie, et surtout pour ralentir ainsi que pour pouvoir s’occuper de son développement personnel. Cette démarche est clairement empreinte d’une volonté de résistance, cependant, il se trouve que les simplicitaires ne sont pas complètement dans l’ « alternatif » mais sont en partie empreints du système qu’ielles critiquent.


EN: The aim of this article is to make a contribution to the existing literature on voluntary simplicity by looking in greater depth at the issues of consumption, work and free time, the pace of life, self-help and ordinary, constructive resistance. The analysis presented here is based mainly on around twenty qualitative interviews with simplifiers in French-speaking Switzerland. The few “evocative” passages proposed are based on ethnographic fieldwork supplemented by two methods: the interview with a drawing of a map (representing daily life) and the diary. Sobriety does not only mean limiting and weighing up purchases, but also deconstructing the importance of paid work so as to have time for oneself and others, to work on one's autonomy, and above all to slow down and be able to take care of one's personal development. Despite all this being marked by a desire to resist, it turns out that simplifiers are not completely ‘alternative’ but are partly imbued with the system they criticise.

This essay examines the concept of greed through the lens of both the Bhagavad Gita and modern psychology, highlighting its detrimental effects on individuals and society. Drawing on case studies such as Antony Worrall Thompson's theft, Bernard Madoff's Ponzi scheme, and Lance Armstrong's doping scandal, the essay illustrates how unchecked greed leads to moral degradation, personal suffering, and societal harm. The Bhagavad Gita identifies greed as a spiritual ailment, emphasizing detachment and contentment as remedies. Modern psychological research supports these teachings, linking greed to insecurity and dissatisfaction. The essay concludes by advocating for practices such as mindfulness and gratitude and focusing on intrinsic goals as antidotes to greed, offering a pathway toward personal fulfilment and societal well-being.

Voluntary simplicity is usually seen as an alternative social movement that is responding to the current social and environmental crisis within affluent societies. Many scholars draw on Inglehart's concept of post-materialism and consider voluntary simplicity to be a way of limiting one's consumption in order to free oneself and seek satisfaction in the non-material aspects of life. These scholars assume that the values associated with simplicity emerge out of over-saturation with consumption. This article discusses the results of research conducted among Czech households who voluntarily reduce consumption and who do so in a post-socialist context, without having first lived in affluence. Theoretically and methodologically, the article builds on the work of Hana Librová , 2003; Librová et al. 2016] and is rooted in three main concepts: the concepts of post-materialism , 'new luxury , and the normative ethical theories of motivation . The findings of the study call into question Inglehart's structural assumption that non-consumption lifestyles like voluntary simplicity only develop in affluent societies and suggest that the Czech socialist past created conditions suitable for the emergence of a non-ideological and primarily self-oriented version of voluntary simplicity. The roots of simple lifestyles may also lie in people's dissatisfaction with the promise of modernity, a promise suggesting that it is possible to attain and lead the good life through material abundance. Prior experience with an affluent lifestyle did not play a role in the decision of participants in this study to live a nonconsumption lifestyle. This study in a post-socialist country therefore has the potential to provide a deeper understanding of the motivations for choosing voluntary simplicity.

Frugal innovation is gaining traction globally, not only in emerging economies, but also in the industrialized world. The root causes of frugality's acceptance as a societal value may however differ according to the social context, especially between the developing and the developed world. In this paper we present the results of a trend analysis in Germany that has been conducted as a part of a BMBF-supported project aiming to investigate "Potentials, Challenges and Societal Relevance of Frugal Innovations in the Context of Global Innovation Competition". The research was conducted in two steps. In a first step preliminary insights were generated by an extensive literature review and 3 focus groups with 30 experts discussing the relevance of frugal innovation for Germany. These insights were then verified in 20 semi-structured interviews with additional experts from cross-sections of the German society. The experts opined that frugal products and services (should) focus on the customers' core needs and reduce unnecessary complexity while adhering to high quality standards. They predicted a trend towards frugal solutions in Germany due to a complex interplay of various factors. One notable factor was a growing appreciation of moderation and voluntary simplicity by parts of the German society leading to "frugal choices". The second widespread consensus was that frugal innovations are necessary to secure long-term competitiveness of German companies in fast-growing, unsaturated markets in the emerging economies. Several challenges were pointed out concerning the actual implementation of frugal concepts in the product development process. An overwhelming reliance on high tech-driven and complexityembracing innovation pathways by engineers in German firms was characterized as a powerful obstacle in implementing frugality.

National audienceNous autres humains, savons désormais que notre avenir sur terre est compromis. En 2019 le GIEC et l’IPBES(1) ont publié plusieurs rapports pour le moins préoccupants sur l’état et les évolutions probables du climat et de la biodiversité. Nous savons aussi trop bien que ces mises en garde n’ont rien d’inédit : elles s’ajoutent à une série d’alertes scientifiques, philosophiques et morales, qui s’accumulent sans parvenir à provoquer de réactions à la mesure de l’évènement anthropocène. Tout se passe comme si nous avions démarré - à notre insu - une guerre contre le vivant, et que celle-ci avait échappé à tout contrôle

Quels que soient leur âge, leur expérience ou le type de formation dans lequel ils se trouvent, les étudiants sont souvent en attente de recettes théoriques et d'astuces méthodologiques éprouvées. Craignant de gaspiller le temps dont ils disposent à s'orienter dans une voie qui ne leur conviendrait pas, ils expriment parfois le besoin de savoir où ils vont. Idéalement, ils aimeraient pouvoir disposer d'une carte fiable, qui décrirait toutes les aspérités du terrain, tout en balisant clairement le chemin à suivre. Mais la réalité de la recherche est tout autre. A partir d'un témoignage réflexif, la démarche du chercheur est ici présentée comme étant une activité nomade, qui se compose à la fois dans l'errance et dans l'action, par touches successives, au fil des aléas du terrain.

In today's business-driven world, e-banking service is an important product in financial sectors of many countries and Pakistan is no exception. Many affect the delivery of these services, often unpredictable, factors and are fraught with serious pitfalls including those of psychological nature. The Voluntary Insurance scheme can help the country overcome existing difficulties and move closer to a cashless society, contributing to the growth of the banking sector and safety of the e-banking operations in Pakistan. The new e-banking legal products are expected to gratify consumers, make the banks stronger, and contribute to the overall social development; the proposed Voluntary Insurance is to guarantee their success. The Welfare Analyses have been used for setting the VI prices so that the customers' efficiency-cost balance could become appealing. Once the policymakers and policy practitioners of Pakistan recognize the importance of the proposed VI product and make the necessary arrangements for its use in the e-banking services market, it may spread from bankers to their customers and thus over the whole economy. The process of life cycle of the VI product will follow the "S-curve" in progression. These developments will become drivers of economic growth and e-services will eventually replace traditional banking.

Une thèse, c'est un petit morceau de soi mais aussi et surtout du monde qui nous entoure. Je n'aurais pas fait la même thèse à 25 ou 30 ans et sans les personnes qui m'ont entourée non plus…. Je ne sais comment exprimer l'étendue de ma gratitude à ma directrice de thèse, la professeure Isabelle Collin-Lachaud qui me suit depuis mon mémoire de recherche. Je suis très impressionnée par sa disponibilité et sa réactivité et je m'estime très chanceuse d'avoir su toujours pouvoir compter sur son soutien sans faille, son écoute dans les moments difficiles et sa grande rigueur dans le suivi de mes productions. Merci Isabelle, j'espère que nous continuerons à travailler ensemble encore longtemps. J'adresse également mes plus sincères remerciements aux professeur•e•s Valérie Guillard et Eric Rémy qui me font l'honneur d'être rapporteur•e•s de ce travail doctoral. Je suis également très reconnaissante aux professeur•e•s Elodie Gentina, Nil Özçağlar-Toulouse, Dominique Roux et Nathanaël Wallenhorst d'avoir accepté de participer à ce jury de thèse. Je tiens à remercier plus particulièrement la professeure Nil Özçağlar-Toulouse de m'avoir acceptée en Master Recherche et ainsi de m'avoir ouvert la porte de ce monde fascinant de la recherche. Un grand merci également aux professeures Elodie Gentina et Valérie Guillard de m'avoir consacré du temps pour m'aider à y voir plus clair sur certains éléments de ma recherche. Je remercie aussi vivement les professeures Marie-Hélène Fosse-Gomez et Anissa Pomiès pour leurs éclairages et leurs conseils sur les concepts théoriques et l'organisation de mes résultats qui me furent d'une grande utilité. Je souhaite également remercier les membres de mon CSI la professeure Pauline de Pechpeyrou et la docteure Marie-Christine Desmarets d'avoir accepté de m'encadrer et de m'avoir prodigué conseils et encouragements. Entreprendre un travail doctoral c'est aussi entrer dans une communauté de chercheurs et je remercie mes collègues du laboratoire LUMEN et de la chaire TREND(S) pour leur accueil, les échanges que nous avons eus et le partage de leurs réflexions. Je remercie également les chercheurs qui m'ont guidée dans l'élaboration de mon projet au cours des séminaires CCT de Lille et Ankara et des colloques doctoraux de l'AFM et des JNRC. iv Je n'oublierai pas non plus que cette communauté ne fonctionne que grâce aux personnes dévouées et dynamiques qui en assurent l'administration : merci à Sylvie, Murielle et David du laboratoire LUMEN pour leur gentillesse et leur efficacité. Au sein de cette communauté j'ai eu la chance de rencontrer Elodie (Docteure Juge) et Chantal qui sont devenues des amies proches. Chacune à sa manière m'a aidée et accompagnée sur le chemin qu'elles aussi ont parcouru. Merci les filles, je suis tellement reconnaissante de vous avoir ! J'adresse également une pensée à celles et ceux qui m'ont donné un coup de main lorsque j'en avais besoin et ont toujours répondu présent•e ! Hafida (Docteur Boudkouss), Eva (Docteure Réthoré), Tiphaine (Docteure Chautard-Dardé), Alex (Docteur Deslée), Olivier (Docteur Nicolas) et Rédouane : merci à vous. Je remercie aussi la direction du laboratoire, le conseil d'administration de l'IUT et l'Université de Lille de m'avoir accordé trois années de suite une décharge d'enseignement pour mener à bien cette thèse. Sans ce privilège, je n'aurais pas pu avancer aussi sereinement. Merci à mes informant•e•s qui ont pris le temps de me répondre, merci pour ces échanges très riches, pour m'avoir permis de partager vos doutes, vos colères et vos victoires quotidiennes. Sans vous, ce travail n'aurait pas la même saveur. Enfin c'est aussi grâce à la confiance de mes proches en mes capacités, à leurs encouragements, leur fierté de me voir aller au bout que j'ai tenu bon et que je suis maintenant arrivée au terme de cette aventure qu'est la thèse. Merci à mes filles Joséphine et Capucine avec qui j'ai échangé, cogité et débattu. Vous êtes des personnes formidables, je suis si fière de vous. Et à mon mari, mon merveilleux mari Jean-Luc, j'adresse un immense merci pour avoir supporté une femme peu présente, des soirées et des week-end solitaires, des vacances tronquées. Sans ton aide et ton appui je n'en serais pas là. v L'université n'entend donner aucune approbation ni improbation aux opinions émises dans les thèses : ces opinions doivent être considérées comme propres à leurs auteurs. vi Dans un contexte d'urgence écologique, la sobriété trouve un écho grandissant tant au niveau politique qu'académique. Cette notion est cependant souvent associée à des imaginaires négatifs dans une société dont le modèle repose sur la croissance et des logiques consuméristes auxquelles les jeunes nés à la fin des années 90 et au début des années 2000 ont été acculturés depuis leur naissance. Toutefois, une partie de cette jeunesse, que nous avons nommée les « écoconcernés », considère qu'il est de sa responsabilité morale d'agir pour préserver le système Terre. À travers une recherche qualitative multi-méthodes de nature interprétative cette recherche doctorale cherche à comprendre quelles sont les significations attachées à la sobriété par ces jeunes et quels processus de socialisation les ont conduits à devenir éco-concernés. Nos résultats révèlent que la sobriété est associée à des renoncements qui permettent de mettre en cohérence valeurs personnelles et actes quotidiens et apportent du bien-être en atténuant l'écoanxiété à laquelle ils font face. Nos données montrent également que la socialisation se fait au travers de cheminements en au moins deux étapes et que les pairs et communautés de pairs y jouent un rôle prépondérant. Nos informants ont une vision assez sombre de l'avenir et peinent à s'y projeter, ils en appellent ainsi à de nouveaux imaginaires construits dans le respect des limites écologiques et au développement de nouveaux récits autour d'une sobriété rendue désirable.

The notion of voluntary simplicity reflecting the rejection of growing consumerism and materialism of our society and the orientation towards personal growth, ecological awareness and material simplicity instead gains more and more popularity in scientific literature. Even though in developed economies the first manifestation s of this lifestyle date back to the 70s of the last decay, it is quite new to consumers in catching up countries like Bulgaria. The different economic and cultural background of these markets is a prerequisite for diverse motivational and behavioral models. Through qualitative research the current article examines the grounds for the adoption of voluntary simplicity values in Bulgaria and studies the changes in consumer behavior. The results from this study reveal important insights for marketers targeting this growing segment.

L'esthétique a redécouvert la nature et, plus spécifiquement, la question environnementale dans les années 1960. Cette redécouverte a d'abord été empirique avec des études quantitatives sur les préférences du public, avant qu'elle n'intéresse à nouveau les philosophes à la fin des années 1970. Mais il n'en n'a pas toujours été ainsi. Au 19 ème et dans la première moitié du 20 ème siècle, l'esthétique philosophique portait essentiellement sur la relation aux oeuvres d'art. Une réflexion sur un rapport esthétique à la nature, telle que l'avait envisagée Kant dans sa troisième critique, La critique de la faculté de juger à la fin du 18 ème siècle, avait à cette époque pratiquement disparu du débat philosophique. Aujourd'hui l'esthétique environnementale est devenue un champ de recherche à part entière des humanités environnementales et de la pensée écologique. Dans la suite de ma présentation, je propose des éléments de réflexion en m'intéressant d'abord à quelques jalons importants de ce champ. Puis j'évoquerai brièvement trois enjeux de l'esthétique environnementale avant de proposer une extension des critères de l'appréciation esthétique de l'environnement par l'introduction de la notion du mystère. 1. Jalons Un jalon important dans le renouveau de l'esthétique environnementale est l'apport décisif apporté par le philosophe canadien Allen Carlson dès la fin des années 1970. Le modèle qu'il développe s'appuie surtout sur la connaissance scientifique. Deux questions sont au centre de la réflexion de Carlson : peut-on apprécier l'environnement naturel de façon correcte, sans biais subjectif ? Et, le cas échéant, comment procède-ton ? (Carlson, [1998] 2015, p. 58). Carlson constate en effet que dans le domaine de l'art, le jugement de la valeur esthétique d'un objet d'art (beau ou laid) n'est pas arbitraire. Il se fait en circonscrivant d'abord l'objet de l'appréciation-un bâtiment, une toile, une sculpture. Il s'appuie ensuite sur la Esthétique environnementale : jalons, enjeux et perspective Fabula / Les Colloques, « », © Tous les textes et documents disponibles sur ce site, sont, sauf mention contraire, protégés par une licence Creative Common.

In today's business-driven world, e-banking service is an important product in financial sectors of many countries and Pakistan is no exception. Many affect the delivery of these services, often unpredictable, factors and are fraught with serious pitfalls including those of psychological nature. The Voluntary Insurance scheme can help the country overcome existing difficulties and move closer to a cashless society, contributing to the growth of the banking sector and safety of the e-banking operations in Pakistan. The new e-banking legal products are expected to gratify consumers, make the banks stronger, and contribute to the overall social development; the proposed Voluntary Insurance is to guarantee their success. The Welfare Analyses have been used for setting the VI prices so that the customers' efficiency-cost balance could become appealing. Once the policymakers and policy practitioners of Pakistan recognize the importance of the proposed VI product and make the necessary arrangements for its use in the e-banking services market, it may spread from bankers to their customers and thus over the whole economy. The process of life cycle of the VI product will follow the "S-curve" in progression. These developments will become drivers of economic growth and e-services will eventually replace traditional banking.

Amerikalı yazar Willa Cather (1873-1947) günümüzde çevreci akımlar için ilham kaynağı olan birçok eserinde, insanı doğadan üstün değil, doğanın içinde ve ona ait bir varlık olarak tanımlar. Cather’ın 1928 yılında yazdığı ‘Komşum Rosicky’ adlı öyküsü, şehirde doğup büyüyen, ancak hızlı sanayileşmenin, maddecilik ve modernleşmenin getirdiği sorunların çirkinliğini görerek kırsal yaşamı seçen bir kahramanı ele alır. Rosicky’nin hayat felsefesi, insanı değil doğayı merkez edinen ve toprağa dayalı olan ‘Yeni Tarımcı’ ilkelerle örtüşür: kendi toprağının efendisi olma, bütüncül zaman kavramı, güçlü bir mekân duyarlılığı, aile ve geçmişe bağlılık ve tüketim toplumu özelliklerini ret gibi. Otuz beş yaşından sonra çiftçiliği öğrenen Rosicky, hayatı ve ölümü olduğu gibi kabul eder, elindekilerin keyfini çıkarır, kendine yetenden fazlası için çalışmaz ve çocuklarının da bu hayat tarzını benimsemesi için gayret gösterir. Evrensel erdemleri vurgulayan kahraman, kibar, yardımsever ve anlayışlıdır;...

The Lifestyle of Voluntary Simplicity (LOVOS) segment is composed of consumers who attempt to achieve sustainable consumption. The segment has been examined by only a few research studies so far, and none of them were conducted among Hungarian consumers. Therefore, the aim of our exploratory research is to examine the occurrence of the LOVOS consumer group among university students from Debrecen, Hungary. To achieve our aim, we first identified the five main value groups of the LOVOS lifestyle with an expert focus group interview. Based on the interview, a questionnaire survey was conducted among university students from Debrecen (N = 500). Based on the results, four value-based segments were identified, of which the Voluntary simplifiers' cluster (39.6% of respondents) reflected the characteristics of the LOVOS lifestyle to the greatest extent. Based on the literature, it seemed necessary to segment this group further in terms of their commitment to individual values. As a result, three further clusters were created, of which, the Holistic simplifiers' group (9.8% of respondents) showed the greatest commitment to the values of the LOVOS lifestyle. We concluded that the characteristics of voluntary simplifiers have already appeared among university students from Debrecen, but further research is needed to reveal the value orientation of the whole of Hungarian society.

Tüketim olgusu, temel ihtiyaçların karşılanmasına yönelik bir araç olmaktan çıkmış, bir amaç ve yaşam sebebi olmuştur. Sosyal statü ve kimlik oluşturma, sosyal, kültürel ve psikolojik tatmin sağlama tüketimin temel ilkeleri haline gelmiştir. İçinde yaşanılan tüketim toplumunda, tüm bireyler aşırı tüketme baskısı altındadır ve bunun sonucunda maddi değerlerle birlikte manevi değerler de tüketilmektedir. Yirmi birinci yüzyıl insanı tüketim toplumuna, maddiyatçı yaşam tarzına alternatif olacak yeni yaşam biçimleri aramaya başlamış "sadeliği" içinde barındıran "basit, yaratıcı ve fonksiyonel" yaşama doğru yönelmiştir. Tüketimlerini azaltan küresel tüketiciler ekolojik ayak izlerini azaltmakta ve gelecek nesillere daha fazla kaynak bırakma olasılığını artırmaktadır. Bu çalışma, günümüzde alternatif bir yaşam tarzı olarak karşımıza çıkan gönüllü sadelik yaşam tarzı, politika yapıcılar ile karar alıcıların ve tüketicilerin gündemine taşıyarak farkındalık yaratması düşüncesiyle gerçekleştirilmiştir. Çalışmanın ilk bölümünde gönüllü sadelik yaşam tarzı kavramı tarihsel gelişimi ile tanıtılmış; ikinci bölümde gönüllü sadelik yaşam tarzı boyutları ve temel değerleri ile açıklanmıştır. Son bölümde ise gönüllü sadelik yaşam tarzını benimseyen gönüllü sadelerin özellikleri ile gönüllü sadelerin Türkiye'deki bazı uygulamalarına değinilmiştir.

O anticonsumo vem crescendo entre os consumidores em diferentes culturas, como os países emergentes da América Latina. Tais países apresentam economias subdesenvolvidas e com grande desigualdade social, o que torna pertinente investigar a relação entre a classe social do indivíduo e a adoção do anticonsumo, mediada pela satisfação com a vida, bem-estar financeiro e privação material. Empregou-se um estudo exploratório-descritivo, de natureza quantitativa e de corte único. Utilizou-se os dados da Latinobarómetro (2017), com uma amostra de 17.608 indivíduos, para empregar uma análise mediação multivariada. Os resultados evidenciam que indivíduos mais satisfeitos e com melhor bem-estar financeiro possuem maior propensão a adotar o movimento de redução do consumo. Em semelhança, a privação material aumenta a propensão de adotar o anticonsumo. Esses resultados contribuem para evidenciar algumas determinantes que impactam o estilo de vida de redução do consumo em países emergentes. Palavras-chave: Anticonsumo; Redução do consumo; Satisfação com a vida; Bem-estar financeiro; Privação material.

The present work deals with an exploratory quantitative research on the dimension conscious and sustainable consumption as an influencing variable in the consumers behavior of thrift store Chic Peça Rara. The objective was to demonstrate the relationship between conscious and sustainable consumption among customers of a thrift store in the city of Taguatinga (DF) and in the Brasilia's store (DF), to identify which variables effectively influence consumers' purchasing decisions, in general consumption and in the specific case of purchase in these thrift stores. In addition to a bibliographic search to conceptualize and define conscious consumption and sustainability, two thrift stores were selected to apply a questionnaire to customers in a purchasing situation, making it possible to observe the consumption profile and record their preferences and quantify the variables that influence the consumer behavior. The research showed that there is a relationship between the concept and the emergence of thrift stores as a motivator for conscious and sustainable consumption, given that consumers perceive sustainable gains and opportunities when carrying out these practices at Asa Sul store. However, at the Taguatinga store, it is known that customers choose the thrift store as an opportunity to purchase quality products and luxury brands with affordable prices.

As a modest estimate, the average person enters into at least a million consumer transactions over the span of their lifetime (based on 75 years of consumption (during ages15-80) and 35 decisions each day, totalling 958,125). This guestimate puts a face to the scope of people's consumption behaviour during their life. People tend to view these purchases as single events, that build up over time. From this fragmented point of view, it is easy to dismiss the lifetime impact of these many consumption decisions. Most of these individual consumer transactions result in unsustainable consumption. Multiply this complexity by billions of consumers and the unsustainability quotient goes through the roof.This paper introduces the idea of a sustainable life path as a way to help people view consumption as a journey, a complex, lifelong process, rather than a series of one-time, separate shopping trips. Currently, people tend to think of consumers as making a lot of individual shopping trip...

The purpose of this research was to understand whether consumers transfer sustainable principles to fashion consumption behaviours. In recognising that the food industry has widened access for consumers concerned with fair transactions between the producer and retailer, environmental degradation and animal welfare through mainstream availability of Fairtrade, organic and freerange food, the research seeks to explore how consumers translate this into their fashion consumption behaviours. This paper presents the idiographic voices of mothers working in a professional occupation who have embraced sustainability in other consumption contexts and are beginning to transfer similar principles to their fashion consumption behaviours. Previous research identified that this demographic were most likely to embrace sustainable behaviours, however this was found to be juxtaposed within a myriad of lifestyle implications, such as financial and time restrictions. Underpinned by phenomenology (Thomson et al., 1989), unstructured interviews of 28 participants living in Edinburgh were interpreted through phenomenological analysis (Smith et al., 2009). The results identify that fashion consumption is more complex than that of food, primarily as fashion is expressive of self and status, whereby the participants were reluctant to sacrifice their identity for production issues from which they are distanced. The use of fashion as a visible indicator within society extended to the children's appearance. Using Holbrook's (1999) Typology of Consumer Value as a framework, the paper argues that certain values are substituted to cope with chaotic lifestyles; the mothers' focus centred upon providing for the family. This offers justification for behaviours that may be perceived as a misalignment with moral ideology and was interpreted as appealing to a higher loyalty: that of the family over unsubstantiated claims of social and environmental exploitation. Moreover, when the participants understood the implications of their behaviours in relation to sustainability, this has been adopted as part of the family's everyday behaviours.

Ce rapport a été rédigé par l'équipe de la Cellule Études et Transfert du Pôle halieutique-AGROCAMPUS OUEST avec le soutien du Pôle de compétitivité Valorial et du Pôle Mer Bretagne Atlantique, et le financement de l'Agence National de la Recherche au travers des investissements d'avenir dans le cadre du projet Idealg (référence : ANR-10-BTBR-04). La citation de ce document se fait comme suit :

modernité où se mêlent Max Weber, Norbert Elias et quelques autres, il n'est pas certain que la notion d'identité ait réussi à dérouler l'écheveau de la « barbe à papa » théorique dont J.-C. Kaufmann nous dit qu'elle est le principal danger théorique de la notion. Étant partout, l'identité risque de n'être nulle part et, au fil du livre, la notion paraît s'entendre et se dissoudre jusqu'à devenir une sorte d'équivalent théorique à toute activité subjective. C'est sans doute là le charme de ces notions dont le succès vient de leur commodité et leur commodité de leur caractère vague. Mais il n'est pas certain que cette remarque doive être considérée comme une critique, car J.-C. Kaufmann vise moins à proposer une théorie a priori qu'il ne souhaite réfléchir théoriquement sur son travail de sociologue. Il le fait avec modestie, s'efforçant d'être fidèle aux faits qu'il a recueillis au fil des années, sans faire la guerre aux théories alternatives et avec tant d'honnêteté que ces quelques remarques sont celles qu'il s'adresse à lui-même dès les premières pages de son livre.