Shareholder engagement is pivotal in corporate governance, evolving beyond formal resolutions to impact business decisions. This chapter unveils the typically undisclosed dynamics of board-shareholder engagement through a survey of 171 SEC-registered corporations, targeting corporate secretaries, general counsel, and investor relations officers. The survey was complemented by a review of the disclosure on shareholder voting and engagement included in proxy statements filed by Russell 3000 companies during the 2018–2022 meeting seasons. Larger and mid-sized companies more frequently engage than smaller organizations. Engagement, often with major asset managers, can take a confrontational turn, particularly with hedge funds at smaller firms. Topics include executive incentive plans, ESG metrics, GHG emission reduction, workforce diversity, pay equity, and political spending. The study reveals that engagement significantly influences corporate practices, leading to changes, withdrawal of proposals, alterations in proxy votes, and the inclusion of engaged shareholder-nominated directors in management slates.

In recent years, shareholder driven climate activism has focused attention on “universal owners and managers” – asset owners and managers with significant stakes in all or nearly all public companies. Advocates push these asset managers to prioritize enhancing overall portfolio value over maximizing individual company value, promoting "systemic stewardship" even when it involves sacrificing individual firm value for the benefit of the overall portfolio. This chapter assesses whether universal owners can and should pursue such a strategy. Our analysis is pessimistic for three main reasons. First, inducing individual portfolio firms to reduce their carbon output to address environmental concerns may trigger a competitive response that will reduce gains for other portfolio companies. Second, current corporate law has a "single firm focus" that conflicts with the potential "multi-firm focus" of large portfolio investors and exposes corporate fiduciaries to potential liability if they sacrifice firm value for the benefit of investors’ other holdings. Third, universal owners, managing diverse portfolios for various clients, face conflicts with fiduciary duties and their multi-client business model when implementing a tradeoff strategy. Given these challenges, systemic stewardship strategies that entail substantial tradeoffs are unlikely to have any significant impact on mitigating climate change.

Chapter 5 considers the ways in which Piers Plowman attempts to translate a Franciscan form-of-life into vernacular, worldly terms. While the Franciscan forma vitae details the way of living for each brother, from his clothing to his daily activities to the correction of his faults, Piers Plowman details the means of making a living in an inappropriable world. I argue that the poem asks these questions by way of its sustained meditation on the meaning and nature of labour as the continual payment of an unpayable debt. Langland explores the value and meaning of labour most explicitly in and through the three figures in the poem who are most closely linked with Franciscanism, and who court most dangerously the charges of idleness and default: Rechelesnesse, Nede, and the Dreamer himself. As this chapter shows, the irreducibly ambiguous nature of these three figures, who mix truth with half-truth and misunderstanding, who aspire to the ideals taught by Holy Church, Patience, Kynde, and Conscience, but who embody an all-too-human failure to attain them, encapsulates the poem’s interpretive inappropriability.

New information and evidence challenge equilibrium models. Fluctuations among livestock in African rangelands and northern fur seals in the Pacific Ocean do not conform to models of competition for resources maintaining populations in equilibrium. Rather than the self-interested competition for resources predicted by the tragedy of the commons, many societies regulate resource use through cooperative arrangements. Evidence from several disciplines undermines the concept of a stable climax association that perpetuates itself indefinitely. Some so-called climax communities depend on disturbances, including natural or anthropogenic burning. Some ecosystems have multiple stable states, and some reach irreversible tipping points, which are becoming more likely because of climate change. Viewing nature as in flux rather than in balance addresses these issues, while the current scale of environmental change infuses a sense of urgency into these discussions.

The failure of stewardship by many colonialists is so profound that their blunder and neglect essentially mirror the same political and market forces that drive the climate crisis. Decolonising climate action thus requires the recognition, acknowledgement, and closure of histories of racism and greed.

The early seventh-century papyrus from the St Sergius Monastery at Nessana in Roman Third Palestine (Negev desert, Israel) illustrates how early byzantine monastic stewards categorized and handled lay donations. Called an ‘Account of Church Offerings’, P.Ness. III 79 preserves registers that formally separate gifts called ‘blessings’ (eulogiai) from ‘offerings’ (prosphorai). Though unique in the papyrus record, such categorical distinctions are also implied by contemporary hagiography; P.Ness III 79 confirms that monks formally recognized a categorical difference between these two types of gifts, as implied by hagiography. Moreover, hagiography indicates that blessings were considered gifts that did not oblige their recipients to give anything in return, while offerings expected recipients to provide some sort of service. Marks placed next to entries of offerings in P.Ness III 79 suggest that concern for obligation guided monastic stewardship practices. Such monastic practices and concerns may be illuminated by distinctions drawn between restricted and unrestricted gifts by modern non-profits.

Although the dominant meaning of virtue today concerns human ethical capacity, the word had a much broader scope in Aristotle’s natural philosophy and in early-modern herbal and agricultural literature. This chapter tackles this ecological sense of “vertue” (as it was often spelled in the period), unpacking the resilient force it named in natural matter and the skill and virtue of stewardship it solicited from the humans entangled in its management in household, garden, or apothecary. As this chapter shows through readings of examples from Shakespeare, early modern practical texts, and modern environmental thinking, stewardship and resilience promise to capture the skills and virtues of household management in its broadest sense, to include care for the oikos shared by human and nonhuman creatures and systems – especially, in contemporary settings, in times of catastrophe. As keywords of contemporary environmental ethics, however, they have also been criticized for individualizing environmental virtue, undermining necessary structural change in favor of personal care and tenacity. This chapter suggests we might clarify this debate through a return to early modern vertues, by engaging the powers of nonhuman virtues and the legacy of these mixed and distributed agencies in the present.

This chapter interrogates trends in how the natural world is taken up, governed and constituted by international law, in particular the growing marketisation of environmental governance. This chapter suggests it is fruitful to understand these contemporary forms of governance as constituted by the co-articulation of two older anthropocentric modalities of exercising power over nature: appropriative domination and stewardship. It provides a background to both these modalities, showing that though these are often understood as opposites, on a deeper level they are similar. It suggests that the ‘offset’ relation is the paradigmatic example of the co-articulation of these two modalities, as the ‘offset’ establishes a relationship between activities that damage the environment at one site and activities intended to protect, repair, or improve the environment elsewhere. This chapter situates such mechanisms as one element of a broader project to make nature legible in economic terms. In closing, this chapter considers the effects of the rise of ‘green governmentality’ and maps the terrain against which struggles for different nature/human relations take place.

Distinguishing between kinds of anthropocentrism and of biocentrism helps to disclose that White’s critique of theistic religions as anthropocentric and despotic miscarries, as does the different critique on the part of Passmore of ‘Greco-Christian arrogance’. The longstanding stewardship tradition of Christianity, Judaism and Islam facilitates an eco-friendly approach to the environment, particularly in its biocentric versions, and can be defended against criticisms from Palmer and Lovelock. Southgate, who misunderstands biocentrism as synonymous with Deep Ecology, favours both co-creation and stewardship; these approaches can be combined with each other and with Bauckham’s theme of the community of God’s creatures. Northcott does well to trace back modern ecological problems to seventeenth-century anti-communal and possessive individualism and the attitudes and practices emerging therefrom, but his communitarian and nature-friendly approach, while rightly understanding humanity as ‘dependent rational animals’ (MacIntyre), needs to become more cosmopolitan if these global problems are to be solved.

By distancing creation from nature Christianity rejected freer notions of nature as pagan or pantheist, while imposing a gender hierarchy that rivaled in orthodox fixity creation-from-nothing. Despite the advance of scientific rationalism, Enlightenment culture did not overthrow Christian gender hierarchy. While the ecofeminist movement seized on the liberation of women to bring about ecological change, its agenda stagnated when its activism decreased. Applying a critical-theological reading, this article sees gender hierarchy as subtly read into the Christian exegesis of Genesis rather than flowing from biblical revelation. Acknowledging our current culture as interreligious, it points to two movements forwards, pertaining to gender and creation. First, by locating gender roles in the Trinity, we can loosen the ties with creation and link them to the issue of difference. Second, based on the medieval theological parallelism of nature and scripture one can argue that, in an era where scriptural literacy has lost much of its force, nature can assume a prophetic role. This allows us to reconceive the nature complex insofar as it calls not only for the unity of all creatures as well as of all genders, but ultimately also for the unity of creation with the Creator, what Eriugena called, the unity of all natures.

The landscape of contemporary religious ecology is presented in this article as a variety of responses to disenchantment and what Lynn White identified as the theological roots of environmental ruin (Biblical divine transcendence and human exceptionality). The various positions are mapped in terms of those who deny divine transcendence and make nature, either as actually or only potentially infinite, the highest (pantheists); those who deny divine unicity and return to a pre-Christian, “enchanted” nature (neo-pagans); and those who defend in various ways the ecology of the Biblical account of creation (Jewish, Muslim, and Christian monotheists).

This chapter frames the historical and theological development of American Protestant understandings of work and vocation around three themes. First, American Protestant theologies of work and vocation reflect an ongoing tension between the spiritual and temporal planes. Second, American Protestant practices and articulations of work and vocation are interwoven with prevailing American Protestant theologies: eschatology, doctrines of God, anthropology, and soteriology. Yet, despite this, American Protestant understandings of work and vocation frequently exhibit theological inconsistency. Finally, a third theme prompting consideration is the heightened and somewhat unique context of consumerism that shapes American Protestant understandings of work and vocation. Consumerism presents an especially potent challenge for contemporary American Protestants who must resist the subtle co-opting of theologically informed understandings of work and vocation by the “consumerist machine.”

This Chapter outlines the broader Brazilian stewardship framework by assessing both the public and private rules applicable to investment and pension funds considering their fiduciary duties. It analyses the background and rules of the first and only Brazilian Stewardship Code, launched in 2016 by AMEC. Note that the Brazilian companies have historically concentrated ownership amongst a few companies with managerial control and institutional investors are usually minority shareholders, with a limited influence on the investee companies’ corporate governance. The chapter argues that despite the existence of various stewardship initiatives, there is no sound effort by public and private regulators to monitor and to enforce these rules and principles. There is also no clear endeavour from the public and private regulators to align their norms in relation to stewardship related duties.