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Results: For strict autism, probandwise concordance for male twins was 0.58 for 40 monozygotic pairs (95% confidence interval [CI], 0.42-0.74) and 0.21 for 31 dizygotic pairs (95% CI, 0.09-0.43); for female twins, the concordance was 0.60 for 7 monozygotic pairs (95% CI, 0.28-0.90) and 0.27 for 10 dizygotic pairs (95% CI, 0.09-0.69). For ASD, the probandwise concordance for male twins was 0.77 for 45 monozygotic pairs (95% CI, 0.65-0.86) and 0.31 for 45 dizygotic pairs (95% CI, 0.16-0.46); for female twins, the concordance was 0.50 for 9 monozygotic pairs (95% CI, 0.16-0.84) and 0.36 for 13 dizygotic pairs (95% CI, 0.11-0.60). A large proportion of the variance in liability can be explained by shared environmental factors (55%; 95% CI, 9%-81% for autism and 58%; 95% CI, 30%-80% for ASD) in addition to moderate genetic heritability (37%; 95% CI, 8%-84% for autism and 38%; 95% CI, 14%-67% for ASD).

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The Human Rights Council established the mandate for the Independent Expert on human rights and the environment in 2012 (resolution 19/10). Mr. John Knox was appointed the first Independent Expert on human rights obligations relating to the enjoyment of a safe, clean, healthy and sustainable environment for a three year term. His mandate was further extended in March 2015 as a Special Rapporteur for another three years (resolution 28/11). In March 2018, the Human Rights Council further extended the mandate (resolution 37/8) and appointed Mr. David. R. Boyd as the Special Rapporteur for three years. In March 2021 the Human Rights Council extended the mandate for another three years (resolution 46/7).

For the first time in its history, the United Nations has recognized that everyone, everywhere, has the right to live in a clean, healthy and sustainable environment. Resolutions from the Human Rights Council in 2021 (A/HRC/RES/48/13) and the General Assembly in 2022 (A/RES/76/300)add this fundamental human right to the library of internationally recognized rights. As humanity confronts an unprecedented planetary crisis, it is our genuine hope that the right to a clean, healthy and sustainable environment will serve as a catalyst for systemic and transformative changes to produce a just and sustainable future in harmony with nature.

A/HRC/37/59: Framework PrinciplesThese 16 principles set out the basic obligations of States under human rights law as they relate to the enjoyment of a safe and healthy environment.

A/HRC/43/53: Good practices on the right to a safe, clean, healthy and sustainable environment The Special Rapporteur provides a study on good practices in the implementation and promotion of the right to a safe, clean, healthy and sustainable environment.

Mr. David R. BoydSpecial Rapporteur on human rights and the environmentPalais des Nations, 8-14, Avenue de la Paix. 1211 Geneva 10Switzerland+41 22 917 9159hrc-sr-environment@un.orgFollow @SRenvironment on Twitter

Located 2.7 mi (4.3 km) from John James Audubon State Park, Envi Boutique Hotel is within a 5-minute drive of other popular attractions like Ellis Park Race Course. This 55-room motel has free breakfast along with conveniences like a casino and free in-room WiFi.

Guests can expect free WiFi and 65-inch TVs with cable channels. Pillowtop beds grant a restful night's sleep, and bathrooms offer hair dryers and free toiletries. Refrigerators, microwaves, and coffee makers are also standard.

Guests of Envi Boutique Hotel enjoy features like a casino, free WiFi in public areas, and coffee in a common area. Free parking is included with your stay. The 24-hour front desk has multilingual staff ready to assist with securing valuables, luggage storage, and tours or tickets. Additional amenities include a computer station, express check-out, and a terrace.

Environment, Development and Sustainability is an international, multidisciplinary journal covering all aspects of the environmental impacts of socio-economic development. Concerned with the complex interactions between development and environment, its purpose is to seek ways and means for achieving sustainability in all human activities aimed at such development. Coverage includes interactions among society, development and environment, and their implications for sustainable development; technical, economic, ethical and philosophical aspects of sustainable development; local, regional and global sustainability and their practical implementation; development and application of indicators of sustainability; development, verification, implementation and monitoring of policies for sustainable development; sustainable use of land, water, energy and biological resources in development; impacts of agriculture and forestry activities on soil and aquatic ecosystems and biodiversity, and much more. See Aims and Scope for more details.

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While the history of western philosophy is dominated by this kind anthropocentrism, it has come under considerable attack from many environmental ethicists. Such thinkers have claimed that ethics must be extended beyond humanity, and that moral standing should be accorded to the non-human natural world. Some have claimed that this extension should run to sentient animals, others to individual living organisms, and still others to holistic entities such as rivers, species and ecosystems. Under these ethics, we have obligations in respect of the environment because we actually owe things to the creatures or entities within the environment themselves. Determining whether our environmental obligations are founded on anthropocentric or non-anthropocentric reasoning will lead to different accounts of what those obligations are. This section examines the prominent accounts of moral standing within environmental ethics, together with the implications of each.

Despite their human-centeredness, anthropocentric environmental ethics have nevertheless played a part in the extension of moral standing. This extension has not been to the non-human natural world though, but instead to human beings who do not yet exist. The granting of moral standing to future generations has been considered necessary because of the fact that many environmental problems, such as climate change and resource depletion, will affect future humans much more than they affect present ones. Moreover, it is evident that the actions and policies that we as contemporary humans undertake will have a great impact on the well-being of future individuals. In light of these facts, some philosophers have founded their environmental ethics on obligations to these future generations (Gewirth, 2001).

Clearly then, the problems posed by just a minimal extension of moral standing are real and difficult. Despite this, however, most environmental philosophers feel that such anthropocentric ethics do not go far enough, and want to extend moral standing beyond humanity. Only by doing this, such thinkers argue, can we get the beyond narrow and selfish interests of humans, and treat the environment and its inhabitants with the respect they deserve.

Animal-centered ethics also face attack for some of the implications of their arguments. For example, if we have obligations to alleviate the suffering of animals, as these authors suggest, does that mean we must stop predator animals from killing their prey, or partition off prey animals so that they are protected from such attacks (Sagoff, 1984)? Such conclusions not only seem absurd, but also inimical to the environmentalist goal of preserving natural habitats and processes.

Without doubt, extending moral standing to the degree of holistic ethics requires some extremely careful argumentation when it comes to working out the precise content of our environmental obligations.

At this point deep ecologists would object that such criticisms remain rooted in the ideology that has caused so much of the crisis we now face. For example, take the point about persuading others. Deep ecologists claim that argument and debate are not the only means we must use to help people realize their ecological consciousness; we must also use such things as poetry, music and art. This relates back to the point I made at the beginning of the section: deep ecologists do not call for supplementary moral principles concerning the environment, but an entirely new worldview. Whether such a radical shift in the way we think about ourselves and the environment is possible, remains to be seen.

Like social ecology, ecofeminism also points to a link between social domination and the domination of the natural world. And like both deep ecology and social ecology, ecofeminism calls for a radical overhaul of the prevailing philosophical perspective and ideology of western society. However, ecofeminism is a broad church, and there are actually a number of different positions that feminist writers on the environment have taken. In this section I will review three of the most prominent.

promote dualisms that are responsible for the subjugation of women and nature? Such a claim would seem odd given the many rationalist arguments that have been put forward to promote the rights and interests of both women and the natural world. In addition, many thinkers would argue that rationalist thought is not the enemy, but instead the best hope for securing proper concern for the environment and for women. For as we have seen above, such thinkers believe that relying on the sentiments and feelings of individuals is too unstable a foundation upon which to ground a meaningful ethical framework.

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