1a) With reference to Leopold’s piece, (i) reconstruct Leopold’s position into clear premises and a conclusion; (ii) articulate two objections to Leopold’s piece (provide examples, provide at least one counter-objection to each objection advanced and attempt to respond to it/them, in turn); and (iii) articulate how one may come to cultivate the kind of attitude Leopold believes is necessary for his Land Ethic (provide detailed examples).

1b) With reference to Naess’s piece, (i) reconstruct Naess’s position into premises and a conclusion; (ii) articulate two objections to Naess’s piece (provide examples, provide at least one counter-objection to each objection advanced and attempt to respond to it/them, in turn); and (iii) articulate how one may come to cultivate the kind of attitude Naess believes is necessary for his deep ecosophy-T to thrive (provide detailed examples).

1c) With reference to the spirit of Hill, Jr.’s and Williston’s pieces, (i) elaborate upon either one individual practice (your eating practices, exercise practices, work ethic in a non-academic context, etc.) in which you partake or a collective practice in which you partake (your role in some club, your relationship to some person/people, etc.); (ii) attempt to delimit the extremes of the practice (to mimic the extremes of deficiency and excess) and provide an argument to justify your delimitation of these extremes (example: excess of eating=binge eating, deficiency of eating=self-induced starvation); (iii) articulate, given what you argue in (ii), to be the Golden Mean of the given practice; (iv) given the extremes of deficiency and excess defined by you in (ii) and the Golden Mean you establish in (iii), examine and elucidate which virtues attach to this practice and justify why you believe those virtues most closely associate with the practice; (iv) elucidate where you believe you fall in relation to the Golden Mean of the practice and its associated virtues; and (v) elaborate how you might implement a plan (develop phronesis) to more closely meet the Golden Mean of the practice in question.

1d) With reference to Schönfeld’s “American Disenlightenment, or Climate Change Made in the USA,” (i) reconstruct Schönfeld’s position into premises and a conclusion; (ii) articulate two objections to Schönfeld (provide examples, provide at least one counter-objection to each objection advanced and attempt to respond to it/them, in turn); and (iii) defend Schönfeld’s position using examples not utilized in the article itself and explain why the examples you propound defend Schönfeld’s position.

2a) With reference to the video on Dr. Shiva, (i) reconstruct Shiva’s position into premises and a conclusion; (ii) articulate two objections to Shiva (provide examples, provide at least one counter-objection to each objection advanced and attempt to respond to it/them, in turn); and (iii) defend Shiva’s position using examples not utilized in the video itself and explain why the examples you propound defend Shiva’s position.

2b) With direct reference from both Sioui’s and Morito’s articles, reconstruct (i) Sioui’s depiction of the “environmentally-friendly/concerned ‘Amerindian’s'” relation to Turtle Island (the land and other people (other indigenous peoples and “colonizers”, past and present)), (ii) Morito’s characterizations of the “noble savage”/”ignoble savage”/”the ecological Indian” and each of their relations to Turtle Island (the land and other people (other indigenous peoples and “colonizers”, past and present)), and (iii) elaborate upon three examples (of events, practices, etc. related to indigenous relations to the environment – past or present – to be researched, cited) not found in the textbook that lend credence to Sioui’s description and explain why the lend credence, and (iv) elaborate upon three examples (of events, practices, etc. of indigenous relations to the environment to be researched, cited) not found in the textbook that lend credence to Morito’s descriptions of the “noble savage”/”ignoble savage”/”ecological Indian” and explain why they lend credence.