City governments have an opportunity to address historic environmental injustices through the management of their urban forests. When applying environmental justice to the management of urban trees, the common approach is to plant new trees in areas with high proportions of underserved residents and low tree canopy. This is the approach taken by many programs, such as the MillionTrees programs in Los Angeles and New York City. However, these initiatives do not always result in just outcomes and, in some cases, exacerbate existing inequities. This suggests the need for a model of urban tree canopy (UTC) justice that encapsulates distributive, procedural, and recognition justice. In this thesis, I suggest such a model of UTC justice that incorporates ecosystem services and disservices to understand resident satisfaction with neighborhood trees. I then apply the model to the case of the Phoenix, Arizona metropolitan area by assessing local UTC plans for mentions of environmental justice. Finally, I use multiple regression analysis to identify the relationship between neighborhood tree canopy percentage and resident satisfaction with neighborhood trees. Results indicate that tree canopy is a statistically insignificant determinant of resident satisfaction in 23 of 30 models. This supports my model of UTC justice in that it suggests that there is a confounding variable between UTC provisioning and resident satisfaction. This thesis culminates in recommendations for city governments, including the use of longitudinal socioecological surveys to evaluate the need for and success of UTC plans for environmental justice.

Tools designed to help match people with behaviors they identify as likely to lead to a successful behavioral outcome remain under-researched. This study assessed the effect of a participant-driven behavior-matching intervention on 1) the adoption of a new behavior related to fruit and vegetable (F&V) consumption, 2) study attrition, and 3) changes in F&V consumption. In this two-arm randomized controlled trial, 64 adults who did not meet standard F&V recommendations were allocated to an intervention (n=33) or control group (n=31). Participants in the intervention group ranked 20 F&V-related behaviors according to their perceived likelihood of engagement in the behavior and their perception of the behavior’s efficacy in increasing F&V consumption. Participants in the intervention group were subsequently shown the list of 20 behaviors in order of their provided rankings, with the highest-ranked behaviors at the top, and were asked to choose a behavior they would like to perform daily for 4 weeks. The control group chose from a random-order list of the same 20 behaviors to adopt daily for 4 weeks. During the study period, text messages were sent to all participants 90 minutes before their reported bedtime to collect Yes/No data reflecting successful behavior engagement each day. The binary repeated-measures data collected from the text messages was analyzed using mixed-effects logistic regression, differences in attrition were assessed using log-rank analysis, and change scores in F&V consumption were compared between the two groups using the Man-Whitney U test. P<0.05 indicated significance. The rate of successful behavior adoption did not differ significantly between the two groups (b=0.09, 95%CI= -0.81, 0.98, p=0.85). The log rank test results indicated that there was no significant difference in attrition between the two groups (χ2=2.68, df=1, p=0.10). F&V consumption increased significantly over the 4 weeks in the total sample (Z=-5.86, p<0.001), but no differences in F&V change scores were identified between the control and intervention groups (Z=-0.21, p=0.84). The behavior-matching tool assessed in this study did not significantly improve behavior adoption, study attrition, or F&V intake over 4 weeks.

For over a century, it has been commonly observed that the pace-of-life in modern society appears to be significantly faster than in non-modern societies, but exactly what forces drive these differences continue to be both hotly debated and difficult to study. While prior studies on pace-of-life have focused on population-level correlations between these factors and pace-of-life, they provide few details about how changes to pace-of-life associated with modernity actually occur in context. This study addresses the issue from a historical perspective, attempting to identify what factors are relevant to a change of pace-of-life in a non-modern to modern lifestyle transition over a single lifetime. This study performs a historical analysis, examining changes in pace-of-life experienced by students of the Carlisle Indian Industrial School, an Indian residential school operating in the late 19th and early 20th centuries, as compared to the non-modern lifestyle of the Plains Indian Cultures from the same time period. This study finds that the pace-of-life experienced by students at Carlisle were consistently faster, more intense and more regimented than in non-modern lifestyles. Such changes in pace-of-life were driven in large part by efforts of the school to transform the students behavior into a model the administration considered more suited to life in a modern society, chiefly, time-disciplined, individualistic, future oriented and competitive laborers. This case highlights that the role of individual behavioral manipulation by large-scale institutions is an underappreciated force in changes to pace-of-life in modern society.

Studies suggest that graduate students experience higher rates of anxiety and depression than their peers outside of academia. Studies also show exercise is correlated with lower levels of anxiety and depression among graduate students. However, despite this evidence, nearly half of graduate students do not exercise regularly. Accordingly, I suggest universities consider adding an exercise requirement to promote graduate student well-being. One potential objection to this recommendation is that an exercise requirement is objectionably paternalistic. I answer this objection with two possible replies. First, there are reasons why the exercise requirement might not be paternalistic, and there may be sufficient non-paternalistic reasons to justify the policy. Second, there are reasons why even if the policy is paternalistic, it is not objectionably paternalistic, and may still be justified. I will offer reasons to consider paternalism in a positive light and why the exercise requirement may be an example of a good paternalistic policy. Because the exercise requirement might be justified on paternalistic grounds, there are reasons to consider other paternalistic policies to promote graduate student well-being.

According to hedonism about happiness, all and only enjoyable experiences are the basic constituents of one’s happiness, and these experiences contribute to one’s happiness just to the extent that they have a greater intensity or duration. After defending this view, I show that it must be amended to count as an equally plausible theory of what constitutes one’s well-being. I then present two such amended versions of hedonism about well-being. The first, which I call objective hedonism, adds the claim that the objective worth of the things one enjoys also makes a difference to the extent to which an enjoyable experience contributes to one’s well-being. The second, which I call reliabilist hedonism, adds the claim that one’s evaluative intuitions about which things are good for one track which things have proven themselves to one to reliably lead to enjoyable experience. I conclude that reliabilist hedonism constitutes a revival of hedonism about well-being.

The paper reviews some of the models of consequentialist justice, the nature of social contracts, and the social coordination of behaviors through social norms.

The challenge with actualizing justice in many contemporary societies is the broad and often conflicting individual beliefs on rights and responsibilities that each member of a society maintains to describe the opportunities and compensations they attribute to themselves and others. This obscurity is compounded through a lack of academic or political alignment on the definition and tenets of justice.

The result of the deficiency of commonality of the definition and tenants of justice often result in myopic decisions by individuals and discontinuity within a society that reduce the available rights, obligations, opportunities, and/or compensations that could be available through alternative modalities.

The paper begins by assessing the challenge of establishing mutual trust in order to achieve cooperation. I then examine utility enhancement strategies available through cooperation. Next, I turn to models that describe natural and artificial sources of social contacts, game theory, and evolutionary fitness to produce beneficial results. I then examine social norms, including the dual inheritance theory, as models which can selectively reinforce certain cooperative behaviors and reduce others. In conclusion, a possible connection among these models to improve the overall fitness of society as defined by the net average increase in available utility, rights, opportunities, and compensations is offered.

Through an examination of concepts that inform individual choice and coordination with others, concepts within social coordination, the nature of social contracts, and consequentialist justice to coordinate behaviors through social norms may illustrate an integrated perspective and, through additional examination, produce a comprehensive model to describe how societies could identify and foster just human coordination.

Societies seeking sustainability are transitioning from fossil fuels to clean, renewable energy sources to mitigate dangerous climate change. Energy transitions involve ethically controversial decisions that affect current and future generations’ well-being. As energy systems in the United States transition towards renewable energy, American Indian reservations with abundant energy sources are some of the most significantly impacted communities. Strikingly, energy ethicists have not yet developed a systematic approach for prescribing ethical action within the context of energy decisions. This dissertation reinvents energy ethics as a distinct sub-discipline of applied ethics, integrating virtue ethics, deontology, and consequentialism with Sioux, Navajo, and Hopi ethical perspectives. On this new account, applied energy ethics is the analysis of questions of right and wrong using a framework for prescribing action and proper policies within private and public energy decisions. To demonstrate the usefulness of applied energy ethics, this dissertation analyzes two case studies situated on American Indian reservations: the Dakota Access Pipeline and the Navajo Generating Station.

Globally we are struggling to match the need for development with the available resources. Kate Raworth’s (2012) developed the idea of a “safe and just space” as a balance between the planetary boundary approach and ensuring a level of basic needs satisfaction for everyone. O’Neill et al. (2018) argue that countries are currently not able to provide their populations with basic needs without concurrently exceeding planetary boundary measures. While attempts have been made to get people to change their habits through moral self-sacrifice, this has not been successful. Kate Soper (2008) argues that a change towards sustainability will only be possible if an alternative to high consumption is offered, without trade-offs in well-being. Technological improvements are often thought to end up providing solutions to the problem of overconsumption, but as Jackson (2005) shows convincingly, this is highly unlikely due to the overwhelming scale of changes required.

‘Alternative hedonism’ (Soper 2008) is a philosophical approach that has been proposed to solve this dilemma. By changing what humanity pursues to be less focused on consumption and more linked to community interaction and living healthy, fulfilling lives, we would simultaneously reduce stress on the globally limited resources and sinks. By developing and understanding satiation points – the point beyond which well-being no longer increases because of increased consumption - affluence that wastes resources without improving well-being could be reduced. This paper explores how ‘alternative hedonism’ and the development of ‘satiation points’ could be helpful in getting humanity closer to the ‘safe and just space’. The paper concludes with a discussion of some of the challenges that taking up of ‘alternative hedonism’ would entail.

Eating meat leads to several environmental threats, hence reducing one’s consumption can be a direct way to avoid environmental degradation. While sustainability scientists know about the environmental degradation due to meat consumption, many of them still choose to eat meat. It is questionable whether a broader societal transformation towards sustainable consumption is likely if people with the necessary knowledge and values already struggle and fail to implement a sustainable behavior. How can they expect others to change if they do not change themselves? This paper addresses the knowledge-action gap that is prevalent among sustainability scientists regarding their meat consumption and how they deal with it. Qualitative semi-structured interviews and thematic content analysis are applied to analyze the main internal barriers to pro environmental behavior sustainability scientists face as well as what narratives and rationalizations they use to overcome the dissonance between their knowledge and actions. The internal barriers they demonstrated were emotional non-involvement and a perceived lack of power of the individual. The strategies used to overcome the dissonance were conscious consumption narratives and rationalizing the value of meat consumption, specifically its perceived sustainable dimensions. This paper also highlights that sustainability scientists do feel responsible to lead by example in the context of societal transformation, but do not always follow through with behavior change. This study concludes it is necessary that sustainability scientists do so more consequently to embrace their role as trendsetters and change agents for a sustainable transformation.