,Document identification,,,1. Profile characteristics,,,,2. Concept meanings,,,,,,,,,,,3. Q1 role of values in transformation - general,,,,,,,,Q2 role of values in transformation - Individual values and behavior change,,,,,,,,Q3 role of values in transformation - Societal,,,,,,,,,,
Possible answers,Pre-filled,,,"1. highly relevant
2. relevant
3.  exclude - does not fit criteria","1) TPT1 - grassroots environmental movements
2) TPT2 - public and corporate accounting
3)TPT3 - school education
4) TPT4 - mainstreaming values of nature in policies across ministries
5) NONE of above
Multiple answers acceptable.","1. rapid/large land use change (inc. urbanisation, large infrastructure, agriculture)
2. agriculture and food systems
3. Fisheries
4. protected areas
5. Energy
6. mobility/transport
7. Other (specify)
8. No specific focus (general paper)","1) Empirical
2) Theoretical
3) Synthesis/ review
4) Not clear",Yes/No,Copy/paste (or summarise) text.,Yes/No,Copy/paste (or summarise) text.,Yes/No,Copy/paste (or summarise) text.,"Please write the types of values that is specified in the paper (for instance: Values of nature, ethical value, monetary value, among other possibilities).","Yes/No. If yes, copy (or summarise) text).","Yes/No. If yes, copy (or summarise) text).","Yes/No. If yes, copy (or summarise) text).",Please specify.,"Yes/No (If no, then proceed to 3.4)",Yes/No,"
1) Yes – explicit
2) Yes - implicit
3) No
4) Not clear.",Summarise and/or paste in relevant text,please record the terminology for this that is used in the paper.,"1) leverage point (process)
2) outcome
3) barrier
4) Other (specify)
5) none/unclear",Summarise and/or paste in relevant text,Summarise and/or paste in relevant text,Yes/No,"Name the concepts, terms and summarise and/or paste the (most relevant) parts of the text",Yes/No,Copy/paste (or summarise) text.," summarise and/or copy relevant text, in order to see the specification and terminology the authors are using.",Yes/No,"1. Changing people’s values 
2. Removing barriers or creating enabling conditions for people to act on their values 
3. Other (specify)",Copy/paste relevant parts of text.,Yes/No,"1. Changing people’s values 
2. Removing barriers or creating enabling conditions for people to act on their values 
3. Other (specify)",Copy/paste relevant parts of text.,"Describe interventions and identify whether they are designed for:
- Changing values, or
- removing barriers/ enabling
","Categorise as: 
1) co-production to enrich knowledge
2) deliberation to empower marginalised groups
3) Deliberation to  make values visible
4) Critical reflection and learning.
5) Other (specify)
6) None / Not applicable

",Copy/paste relevant parts of text.,"1. Direct drivers
2. Indirect drivers
3. None.


",Copy/paste relevant parts of text.,Yes/No,Copy/paste relevant parts of text.,
Notes / Instructions,,,,"If 3. do not continue with review. 
Excluded papers will be checked by another reviewer.
See revised inclusion criteria
","Is the paper substantially about one or more of these? The occasional short example is not ‘substantial’.
Multiple answers are acceptable.",,,"See Instruction d) for guidance on which definitions we want. Provide quoted text if possible
",,,,,,,"Instrumental = value of nature for human use; value defined by humans.
Intrinsic = inherent value of nature, independent of humans as valuers.
Relational = value arises at intersection of society and nature",,,,"Is there an explicit theoretical or conceptual framework introduced, such as the ‘Multi level perspective’ (MLP) or an equivalent attempt to summarise a theory of how change/transition/transformation happens.","If yes, add a copy in the diagram in the following link (name of file should be ID of paper) https://drive.google.com/drive/folders/1Uaf-0Lrfa0tcgKdMxhXEl3vi-s4tAxLz?usp=sharing","If No, go directly to 3.7",,"We are interested in choice of level/unit from individual up to global. Examples of the kind of expressed unit we are interested in:
Individual, personal, local, collective, group, social/societal, public, cultural, system (value system), …..
","Are values mainly considered as something that is changed as a result/goal of transformation (outcome)? Or as system property that can be changed or worked with to promote transformation (process)? Or mainly as a barrier to transformation?
NB: more than one can be recorded

","This follows on from previous question. Here we want open, qualitative text to summarise the more specific argument/ conceptualisation in the text. E.g. if the source considers values as ‘process’, how does it conceive this? E.g. changing values? Enabling people to act on existing values? Recognising plural values? ",E.g. does the paper state that recognising plural values is a way to empower some people? Or that elite power is a barrier to incorporating more plural values?,"If No, move on to 5.1","e.g., behaviour, values, principles, preferences, attitudes, motivation",,,"
Includes all possible types of interventions such as policies, financial or technical assistance,  information provision, interventions promoting deliberation, etc.
",,These are two main categories. The first assumes the possibility of deliberately changing individual values as a way to promote change. The second assumes that individuals can hold pro-environmental behaviours but are unable to act on these due to various constraints on behaviour.,,"The term ‘leverage point’ does not need to be used. The important thing is the assertion that social values can ‘worked with’ as some kind of strategy to bring about transformative change. Generally, social values are distinct because “they do not reside with individuals but have a public character; they are socially constituted and derived from interaction in the world” 
 NB this differs to 4.5. in the emphasis on social/collective values. If the answers are the same – just put ‘same as 4.5’
",,,"In Global Assessment, IPBES thinks in terms of a) leverage points (such as changing values) and b) levers (interventions) that act on these points (such as education)"," 
In the SOD text for section 5.3.3, processes/interventions related to knowledge co-production, deliberative dialogue and social learning and reflection were highlighted as crucial. We are therefore interested in the breadth of evidence for this.
",,"Following IPBES 2019: 
Direct Drivers: Land use change, Direct exploitation, Climate change, Pollution, Invasive species, Other
Indirect Drivers: Demographic and sociocultural, Economic and technological, Institutions and governance, Conflicts and epidemics, other
If there is not clear linkage made  between values and one or more driver, answer NO
",,"Examples of  values that could be seen as part of a sustainable future: solidarity, trust, equality, ecocentrism, ....
",,
Question,ID,"Author, year",Title,1.1 Relevance of paper to our review?,1.2 .Relevance to IPBES Targeted Themes (TPTs),1.3 Applied focus/topic,1.4 .Method,"2.1 Is ""Transformations"" defined?","if Yes, provide definition","2.2 Is ""Transitions"" defined?","if Yes, provide definition","2.3 Is ""Values"" defined?","if Yes, provide definition",2.4 What kind of values is the paper referring to?,"2.5 If the paper refers to values of nature, does it focus on instrumental values?","2.5 If the paper refers to values of nature, does it focus on intrinsic values?","2.5 If the paper refers to values of nature, does it focus on relational values?",Does the paper mention any additional values of nature? ,3.1 Does the paper present a conceptual framework for transitions/ transformations?,3.2 Is a conceptual framework diagram included?,3.3 Does conceptual framework include values as an element/variable?,"If the previous answer was ""yes - implicit"", or ""not clear"" explain how,",3.4 (if Yes to 3.3). At what levels/units are values discussed?,3.5 (if Yes to 3.3) Main conceived role of values in transformations,"3.6 (if yes to 3.3)
Briefly summarise the main way in which the source considers the role of values in transformation
",3.7 How (if at all) are values discussed in relation to power?,4.1 Does the paper deal with the role of values or behaviors (or other terminology) of  individuals for transformation?,4.2 Which concepts/ terms/constructs are used to deal with the role of the individual for transformation? ,"
4.3 Are “individual values” dealt with specifically?","if Yes, explain how","
4.4 Which interventions or policies are discussed to mobilize individual values for transformation?
","4.5 Does the paper specify or discuss a general “pathway” for mobilizing individual values, in particular if it is about changing values and/or enabling current values? ","If yes, categorize as","If yes, explain.","5.1 Are societal values conceived as leverage points (entry points, ways in) to foster transformational changes?","If yes, categorize as ","If yes, describe how this is conceived.",5.2 What interventions (levers) are discussed as ways to mobilise or change values to bring about transformation?,"5.3 What other processes or interventions are discussed for deliberating, sharing and learning about values?",5.3 Summarise and paste text as appropriate,5.4 Are social values discussed as effecting direct and/or indirect drivers of change?,"If yes, explain.",5.5 Does the paper discuss particular values or types of values that belong to a sustainable and just future?,"If yes, explain.",Comments / additional notes or thoughts
,1,"Abson et al, 2017",Leverage points for sustainability transformation,1. Highly relevant,5,2 and 5,2) Theoretical,Yes,fundamental changes in the system as a whole as opposed to minor/little changes,No,,No,,"values as close to norms, pro-environmental values, underlying values",No,No,No,"human-nature connections; ...evidence that underlying values towards nature influence environmental attitudes and behaviours (Schultz et al. 2005). However, pro-environmental values and attitudes alone do not necessarily lead to sustainable lifestyles. Psychological",Yes,Yes,1. Yes – explicit,the underlying values of actors that shape the emergent direction to which a system is oriented; values as leverage points,system level,1,"intent characteristics relate to the norms, values and goals embodied within the system of interest and the underpin- ning paradigms out of which they arise. We consider intent as the emergent direction to which a system of interest is oriented. Intent is therefore an emergent property arising from the multiple, potentially conflicting, sets of world views, goals and purposive behaviours within a given system of interest.","the importance of integrating stakeholder perspectives into decision-making and associated chal- lenges, such as power relations, conflicting interests, and epistemological differences, have been widely addressed (e.g. Armitage et al. 2008). ""there are important issues, such as power dynamics (e.g. Fischer et al. 2015), that cut across the realms discussed here"" including the realm of intent that includes values",Yes,"behaviour; Contributions from the fields of environmental ethics and eco-theology help reveal the often implicit rules and goals that underlie the behaviour of individuals and indeed entire systems of interest. Of particular relevance is increasing evidence that underlying values towards nature influence environmental attitudes and behaviours (Schultz et al. 2005). However, pro-environmental values and attitudes alone do not necessarily lead to sustainable lifestyles. Psychological",No,,"connection to nature; Experiential connection with nature is important for personal health and well-being (Keniger et al. 2013), and experiences of the natural world shape attitudes and behaviours towards the environment (Wells and Lekies 2006). Psychological connection with nature needs to be coupled with institutional structures that make it easy for people to behave sustainably (Kaiser et al. 2010)",Yes,3 connecting peole to nature,"Yes intent characteristics relate to the norms, values and goals embodied within the system of interest and the underpin- ning paradigms out of which they arise. We consider intent as the emergent direction to which a system of interest is oriented. Intent is therefore an emergent property arising from the multiple, potentially conflicting, sets of world views, goals and purposive behaviours within a given system of interest.",Yes,"3 reconnecting people to nature
co-production of knowledge
transdisciplinary research provides method- ologies for eliciting and integrating the knowledge, goals, values and norms of humans in both scientific and societal processes (e.g. Lang et al. 2012).","intent characteristics relate to the norms, values and goals embodied within the system of interest and the underpin- ning paradigms out of which they arise. We consider intent as the emergent direction to which a system of interest is oriented. Intent is therefore an emergent property arising from the multiple, potentially conflicting, sets of world views, goals and purposive behaviours within a given system of interest.","reconnecting people to nature co-production of knowledge transdisciplinary research provides method- ologies for eliciting and integrating the knowledge, goals, values and norms of humans in both scientific and societal processes (e.g. Lang et al. 2012).",1 for integration;,"Finally, transdisciplinary research provides method- ologies for eliciting and integrating the knowledge, goals, values and norms of humans in both scientific and societal processes (e.g. Lang et al. 2012).",3. None,,No,,
,2,"Ajibade; Adams, 2019",Planning principles and assessment of transformational adaptation: towards a refined ethical approach,1. Highly relevant,5,"8, referring in examples to 1+2+6",3) Synthesis/ review,Yes,"page 3: ""(...) focus on structural or system-scale transformation which implies a major shift in the state of modern societies as a whole; that is, a change in current development patterns, political economy, social organization, culture and behaviour, combined with a radical pursuit of new pathways, norms, values and practices that move society towards a more sustainable socio-ecological state (Asara et al., 2015; Fazey et al., 2016; O’Brien, 2012; Van den Bergh, Truffer, & & Kallis, 2011). In this sense, transformation is viewed as an outcome of large scale adaptation and is linked with development, socio-technical transitions, climate resilience and social sustainability (Béné et al., 2014; Olsson, Folke, & Hahn, 2004; Pelling, 2010; Schot & Geels, 2008; Westley et al., 2013). This type of transformation will include big and small actors throughout society and may take several years to be realized (IPCC, 2012; Park et al., 2012; Warner, Kuzdas, Yglesias, & Childers, 2015).""",Yes,"page 4 ""Transitional strategies aim to generate greater societal shift in policy and action than incremental approaches(...)They do more than describe the ‘movement’ within phases of change (e.g. collapse, resistance, resilience and transformation) (Solecki, Pelling, & Garschagen, 2017), but involve active preparation, efforts and processes, that steer a system towards a desired pathway when a window of opportunity opens up (Chapin, Kofinas, & Folke, 2009; Folke et al., 2010; Walker et al., 2004). This can occur through innovation and niche development in different arenas including technology, infrastructure and culture (Schot & Geels, 2008; Tompkins et al., 2010) and can form the basis for widescale transformation (Seyfang & Smith, 2007). (...) These adaptations have been described as reformist because they foster different rules in decision-making processes (Bassett & Fogelman, 2013; Pelling, 2010; Schulz & Siriwardane, 2015), but do not rigorously question the normative-cognitive principles and power relations that govern society (Pelling, 2010).""",No,,ethical values,"not explicitly, ""This devotion to end goals as the dominant understanding of transformation raises questions about ethics; in which nature and people are increasingly valued for their instrumental rather than intrinsic worth.""","not explicitly, ""This devotion to end goals as the dominant understanding of transformation raises questions about ethics; in which nature and people are increasingly valued for their instrumental rather than intrinsic worth.""",refers to earth stewardship (page 9) as a guiding principle,no,Yes,Yes,1. Yes – explicit,,"general, societal",1+2+3 (diverse values source of conflict when increased participation),"underlying guiding principles, often not openly discussed and analysed, authors argue that values should be more at the core of planning.. ""planning process informed by a refined deontological approach, whereby core values that matter to society are the basis for decisions regarding adaptation and the criteria for evaluating their transformational effect""(p.5) + ""In this paper, we propose a refined deontological approach, a framework whereby through negotiation, knowledge exchange and collective decision making, people decide on the values they deemed necessary to engender societal transformation. "" (p.6)","yes, recognition of ethical values as way to transform power relations: ""It (transformative adaption) then challenges the moral rightness of those ideas and values and seeks to alter them as a means to change power relations and material conditions in society"" (p.6)+ ""For fundamental changes to occur in how society plans for TA, equity must be established in the exercise of power, knowledge and authority (Eriksen et al., 2015; Fazey et al., 2018). Power can be deployed in ways that open up opportunities for critical engagement and co-production or may reinforce subjectivities (Manuel-Navarrete & Pelling, 2015). Establishing equity in power relations therefore requires questioning and challenging fixed beliefs, values, stereotypes, identities and assumptions especially about who is able to participate in adaptation planning, whose knowledge counts and who suffers the consequences of specific choices (Béné et al., 2014; Feola, 2015; Fook, 2017)."" (p7)",No,"no explicit reference to individuals: but ""Step 3: Socio- Cultural and Behavioral Sphere - Shifts in culture, behaviour, perception and resource use"" which can also be applied on individual level",No-- pls see comment,,na,no,,,Yes,"1, partly 2","Important to recognize values which are prevailing, critically reflect and potentially change them. ""In this paper, we propose a refined deontological approach,1 a framework whereby through negotiation, knowledge exchange and collective decision making, people decide on the values they deemed necessary to engender societal transformation. We argue that TA should not be reduced to maximizing utility or promoting some absolute moral value, rather, it should be underpinned by socially agreed upon ethical norms. A refined deontological approach to adaptation, therefore, emphasizes changing the ‘rules of the game’ through an ethical reframing of problems and solutions. It demands an understanding of a range of ideas, organizing principles and values that govern adaptation. It then challenges the moral rightness of those ideas and values and seeks to alter them as a means to change power relations and material conditions in society (Figure 2). As Parkin (1971) pointed out, ideas and values are initiators of radical change, but ideas developed in specific material conditions do not disappear when those conditions change, the prevailing ideas themselves need to be replaced. This implies shaping the future through new and collectively designed principles and values that can catalyse transformation towards sustainability."" (p.6)",1 + 2,"1 , 2, 3, 4, 5 (promotion of earth stewardship thinking)","1) Participatory visioning and decision making: ""Mobilizing different knowledge's, expertise and skills as well as deliberating (...) . While diversity of values and knowledge can create innovative and equitable suites of adaptation and consequent change (Leach et al., 2012; Wise et al., 2014), it can also create conflict (Tschakert et al., 2016). Opening up channels to allow expression of dissent, disagreement and resistance should therefore be seen as part of transformation process (Eriksen et al., 2015). Furthermore, Blythe et al. (2018) note that dissent and resistance might be the local response to externally imposed transformation or to changes that are deemed illegitimate, unfair and inequitable."" (p7.) 2) Equity in power relations: ""For fundamental changes to occur in how society plans for TA, equity must be established in the exercise of power, knowledge and authority (Eriksen et al., 2015; Fazey et al., 2018). Power can be deployed in ways that open up opportunities for critical engagement and co-production or may reinforce subjectivities (Manuel-Navarrete & Pelling, 2015). Establishing equity in power relations therefore requires questioning and challenging fixed beliefs, values, stereotypes, identities and assumptions especially about who is able to participate in adaptation planning, whose knowledge counts and who suffers the consequences of specific choices (Béné et al., 2014; Feola, 2015; Fook, 2017)."" (p7) 3) Experimentation and social learning: Experimentation and social learning are considered an important attribute of TA (Broto & Bulkeley, 2013; Park et al., 2012; Pereira et al., 2017). Social learning can serve as a platform to question taken-for-granted ideas (Pahl-Wostl, Holtz, Kastens, & Knieper, 2010) and may allow new networks of trust to be developed, thus enabling collective action and dispersal of valuable information (Pelling & Manuel-Navarrete, 2011). Experimentation, on the other hand, creates opportunity to test new policies, shift social norms, and promotes novel technological, structural and cultural niches and advancement that can foster more sustainable environmental and socio-economic conditions (Broto & Bulkeley, 2013; Geels and Schot, 2007).(p.8) 4) Avoid risk redistribution (...), an adaptation that qualifies as transformational would not produce or worsen current social, racial, class, gender and ethnic injustices, rather it would seek to mitigate negative impacts through improvement in protective infrastructure, resource redistribution and expansion of social and health care services to the poor, thereby building the overall adaptive capacity of society (Mapfumo et al., 2017). (p.9) 5. Promote stewardship and ecosystem-based management Scaling-up ecosystem-based approaches as part of TA offer
the possibility of moving away from technocratic functionalist methods that have historically dominated areas such as urban planning and disaster risk management, to a more robust approach that reinforces the interconnectedness of humans to other parts of the ecosystem. (p.9) (...) 7. Foster flexible, decentralized and adaptive governance (...) ""flexible institutions, decentralized power and adaptive governance systems can provide the enabling environment for positive change (O’Neill & Handmer, 2012; Park et al., 2012; Patterson et al., 2017; Westley et al., 2011). This type of governance system involves planning for uncertainty and change; connecting and empowering various groups of people (individuals, government, grassroot organizations, private sectors and civil society); and mobilizing resources, information, regulations and knowledge to enhance adaptive capacity""(p.10)",2. Indirect drivers,"social values as guiding principle, transformation are not per se sustainable and fair, important to make visible and reflect, involve diverse actors in co-production of new values",Yes,"implicit: sustainable, equitable, legitimate. Paper aregues to widen planning and assessments by applying deontological approach ""Based on a deontological ethic, certain
principles are considered intrinsically good and deemed as the basis for what is right. This include principles of justice, fairness, equity, responsibilities, solidarity, stewardship and proper conduct (...).""","paper seems highly relevant, I did not fill out individual cells since it doe snot discuss change on individual level, however, many thoughts which are discussed on the societal level can also be broken down to the individual level"
,5,"Antadze, Nino; McGowan, Katharine A., 2017",Moral entrepreneurship: Thinking and acting at the landscape level to foster sustainability transitions,1. Highly relevant,1.4,4,1.2,no,,Yes,"Transition here refer to the shift from one socio-technicalregime to another (Geels, 2011; Rotmans and Loorbach, 2010).

our understanding of transition aligns with Avelino and Rotmans (2009, p. 543) definition that sustainability transitionsimply ‘non-linear processes of social change in which a societal system is structurally transformed.’",no,,"the moral landscape (ideas and values that act to legitimate and validate certain actions,behaviours, and social arrangements over others)",no,"Muir believed that new norms were needed to inform new practices, based on a conservation imperative rather than autilitarian one.",,,MLP (Geels 2010) as main reference,yes,"2) ""moral foundations""","deals with moral foundations or ""moral landscape (ideas and values that act to legitimate and validate certain actions,behaviours, and social arrangements over others)""","moral entrepreneurs are primarily oriented towards disrupting the existing regime, mainly by questioningthe normative rules at the landscape level that support the regime in question, thus preparing the context for the emergenceof new regime with new moral norms. (p.2)","1., 3, Moral entrepreneurs aim to delegitimize practices by dissociating themfrom their moral foundations, and these moral foundations dwell at landscape level, moral entrepreneur’s strategic actionis a landscape dynamic (See Fig. 1a). The moral convictions and expectations that exist at landscape level are projectedon regimes, by legitimizing and empowering routinized practices (Grin et al., 2011) and normative rules (Geels, 2004).Therefore, if moral entrepreneurs deliberately bring disruption at the landscape level, this will exert normative pressure onregimes (Elzen et al., 2011; Smith et al., 2005), thus creating a need for new practices and rules to be introduced (See Fig. 1b).","It is about the values/moral ideas of individuals that conflict with currently dominant societal values/moral ideas, and how individuals as ""moral entrepreneurs"" can lay the discursive foundation to change societal values/ideas/norms",no,Yes,"moral entrepreneurs: ""moral entrepreneurs are primarily oriented towards disrupting the existing regime, mainly by questioningthe normative rules at the landscape level that support the regime in question, thus preparing the context for the emergenceof new regime with new moral norms."" (p.2) 

moral foundations/moral landscape: ""moral landscape (ideas and values that act to legitimate and validate certain actions,behaviours, and social arrangements over others)"" (p.4)",no,,"moral discourses ""disrupting the existing regime, mainly by questioningthe normative rules at the landscape level that support the regime in question, thus preparing the context for the emergence of new regime with new moral norms."" (p.2)",yes,1,We focus on the discursive action initiated by actors aiming toquestion/delegitimize norms ingrained at the landscape level,yes,1),We focus on the discursive action initiated by actors aiming toquestion/delegitimize norms ingrained at the landscape level,"new moral discourses ""disrupting the existing regime, mainly by questioningthe normative rules at the landscape level that support the regime in question, thus preparing the context for the emergence of new regime with new moral norms."" (p.2)",,,1,"moral landscape (ideas and values that act to legitimate and validate certain actions,behaviours, and social arrangements over others) (p.4)",yes,"it describes the conflicting views of nature as intrinsically vs. instrumentally important

""Muir believed that new norms were needed to inform new practices, based on a conservation imperative rather than autilitarian one. The latter of these two contrasting ethical points – one undermining present practices primarily centered onhuman needs, and the other advocated by Muir and concerned by all forms of life – would later be named as human- centeredenvironmental ethic or “shallow ecology” and bio-centered environmental ethic or “deep ecology” (Heffernan, 1993; Naess,1973).""",
,6,"Axsen, Jonn; Kurani, Kenneth S., 2013",Developing sustainability-oriented values: Insights from households in a trial of plug-in hybrid electric vehicles,2. relevant,5) NONE of above,"6. mobility/transport
7. Other (specify): developing sustainability-oriented values",1) Empirical,No,NA,No,NA,Yes,"Following the lead of values researchers in psychology (Schwartz, 1994; Schwartz and Bilsky, 1987), we take values to be stable, though not immutable, personally held beliefs that guide behavior and perceptions across a variety of situations. (p.70)","d) Personal values: 
sustainability-oriented values
individual values (values held by individuals)
motivational values (power, achievement, hedonism, stimulation, self-direction, universalism, benevolence, tradition, conformity, security)
""values can be categorized by two dimensions: self-enhancement versus self-transcendence and conservation (or tradition) versus openness to change."" (p.71)
""Schwartz maps ten ‘‘motivational types’’ (Table 2) onto these two dimensions. Finally, 56 values are mapped onto the ten motivational types"" (p. 71)
value of environmental protection
lack of self-enhancement value
benevolence (wanting to reduce environmental impacts on
the local community) (p. 71)
universalism (avoiding global impacts on people and ecosystems).(p. 71)
values of achievement and self-direction (p. 71)
egoistic, altruistic or biospheric values (p.71)
environmental values
core values",No,No,No,No,Yes,No,1) Yes – explicit,NA,"They describe how different elements impact individual values. Using as reference Schwartz (1994) and Giddens (1991), they map out the sub-components of conditions for sustainability-oriented values change (lifestyle liminality, alignment with core values, social network support). 
From Schwartz specifically they describe the motivational values classification (power, achievement, hedonism, stimulation, self-direction, universalism, benevolence, tradition, conformity, security).","1) leverage point (process)
2) outcome
3) other values can be dominant and prevent uptake of pro-environmental behavior","Giddens’ (1991) framework implies that not only can values (and selfconcept) serve to guide behavior, but behavior can also be means of trialing and socially learning about one’s values. (p.73)","It is described, but not discussed in depth, since it is part of Schwartz motivational values classification (power, achievement, hedonism, stimulation, self-direction, universalism, benevolence, tradition, conformity, security). 
motivational types of values: power: ‘‘Social status and prestige, control or dominance over people and resources.’’ (p.72)
values as ""cohesive force"" within self-concept are critical for sustainable lifestyles",Yes,See 3.4,Yes,"See 3.4
yes, the paper looks at what can be levers for the development of sustainability values","The paper focuses more on the necessary conditions for change to occur, which are (lifestyle liminality, alignment with core values, social network support). However it also mentions that: ""policy makers must understand the dynamics of consumer (and voter) values in order to design policy that is feasible and effective in the long run (Norton et al., 1998)— particularly for policies that directly affect consumers."" (p.70)

This paper brings trials to experience sustainable behavior and feedback to it from the social environment (here: trial period of a plug-in hybrid car)",Kind of,1. Changing people’s values,"The paper focuses more on the necessary conditions for change to occur, which are (lifestyle liminality, alignment with core values, social network support).",No,NA,NA,"a) changing values, here the lever (b) is a trial period to experience a plug-in hybrid car",4) critical reflection and learning from the experiences or the trial period,NA,3. None,NA,Yes,"Out of the ten motivation value types, in this study we only observed links to three: universalism, benevolence and self-direction. 
""Although Table 2 hypothesized potential links to sustainability for each of the ten motivation types, in this study we only observed links to three: universalism, benevolence and self-direction."" (p.78)",Julian also reviewed this paper and he had other answers for 5.1
,7,"Azadi, Yousof; Yazdanpanah, Masoud; Mahmoudi, Hossein, 2019","Understanding smallholder farmers' adaptation behaviors through climate change beliefs, risk perception, trust, and psychological distance: Evidence from wheat growers in Iran",2,5,2,1,No,,No,,No,,The paper does not refers to values but behaviour,,,,,No,,,,,,,,Yes,Behaviour,No,,"Belief, risk perception, psychological distance, trust and risk salience",No,,,,,,,,,,,,,"The paper identifies predictors of behavioural change of farmers in climate change (CC) adaptation. Sound awareness or belief about CC and the associated risks, and this knowledge and understanding led to local experimentation with adaptation options. Risk salience was the greatest predictor of beliefs and adoption of adaptation strategies. Risk perception and temporal distance (PD) were other significant predictors of behavior."
,10,"Barau, Aliyu Salisu; Stringer, Lindsay C.; Adamu, Abdalla U., 2016",Environmental ethics and future oriented transformation to sustainability in Sub-Saharan Africa,2,5,Traditional knowledge,1,2,,2,,2,,The paper does not refers to values but knowledge and ethics,,,,,"Yes, literature is a source of environmental ethics and societal values with high potentials for achieving transformation to sustainability",Yes,No,,,,,,"The paper says that yes (""the study assumes that individuals are at the core of transformation to sustainability and hence most examples are drawn based on experiences of individuals""), but I cannot find anything relevant to reply to our questions in the manuscript",,,,,,,,No,,,,,,,,,,The main argument of the present study is that environmental ethics found in literary work and other narratives can be used to address multiple sustainability threats through grassroots informed actions and attitudes that contribute towards a transformation to sustainability.
,12,"Benatar, Solomon; Upshur, Ross; Gill, Stephen, 2018","Understanding the relationship between ethics, neoliberalism and power as a step towards improving the health of people and our planet",2. relevant,5,8,2) Theoretical,no,,no,,no,,,"particular scientific epistemologies that generated a dualist conceptualisation of nature, as something external to humankind and a resource to be exploited for purposes of economic development. (p.2)",,"prominent values and frames within a new paradigm would extend to include a deep sense of physical, spiritual and moral interdependence with nature (animals, plants and the ecological system) that sustains all life, and a spirit of solidarity, co-operation, sharing and social responsibility that respects the public commons and the lives of future generations (Brock, 2009; Encyclical letter of the Holy Father Francis, 2015). (p.16)",,no,no,no,,,"1 .""To expand ethical considerations to include those relationships and forces (such as economic policies, trade rules, and many other policies) driving the global generation and distribution of resources with profoundly adverse effects on the health of whole populations (Benatar et al., 2011a), requires that solidarity, co-operation and social justice become central values."" (p.14

""making progress towards a more sustainable and less unjust world with less suffering requires: (1) acknowledging the distortions of cherished values that underlie the paradigm that has shaped how we currently live,"" (p.15)",values need to be changed for fundamental change of societies and interaction with nature,"power is dealt with, but not related to values","yes, but only marginally",,yes,"""The moral and political values that underpin such a paradigm include identification of humans as autonomous individuals with rights that can be used to foster their egoistical pursuit – largely through the endless consumerism that is required to reproduce the incessant demands for ever greater capitalist production."" (p.11)

""To expand ethical considerations to include those relationships and forces (such as economic policies, trade rules, and many other policies) driving the global generation and distribution of resources with profoundly adverse effects on the health of whole populations (Benatar et al., 2011a), requires that solidarity, co-operation and social justice become central values."" (p.14)",,yes,1,"To expand ethical considerations to include those relationships and forces (such as economic policies, trade rules, and many other policies) driving the global generation and distribution of resources with profoundly adverse effects on the health of whole populations (Benatar et al., 2011a), requires that solidarity, co-operation and social justice become central values. (p.14)","yes (no clear distinction between societal and individual values, so I include the same quotes in both parts)",1,"To expand ethical considerations to include those relationships and forces (such as economic policies, trade rules, and many other policies) driving the global generation and distribution of resources with profoundly adverse effects on the health of whole populations (Benatar et al., 2011a), requires that solidarity, co-operation and social justice become central values. (p.14)",,new paradigms of citizenship,"New paradigms of citizenship could reinforce the interconnectedness and mutual dependency of humans on each other and on nature. An expanded ethical discourse is required to encourage the paradigm shifts required to drive such progress (Benatar et al., 2011a, 2016). (p.15)",2,"making progress towards a more sustainable and less unjust world with less suffering requires: (1) acknowledging the distortions of cherished values that underlie the paradigm that has shaped how we currently live, (p.15)",yes,"To expand ethical considerations to include those relationships and forces (such as economic policies, trade rules, and many other policies) driving the global generation and distribution of resources with profoundly adverse effects on the health of whole populations (Benatar et al., 2011a), requires that solidarity, co-operation and social justice become central values. (p.14)",
,14,"Bergleiter, Stefan; Meisch, Simon, 2015",Certification Standards for Aquaculture Products: Bringing Together the Values of Producers and Consumers in Globalised Organic Food Markets,2,5,2,2,No,,No,,No,,Ethic,,,,,"No, but they implicitly understand the organic certification process as link to sustainability",No,,,,,,,"Yes, but by group of actors: producers and consumers",Ethics behind the decision to consume and produce organic food,No,,Organic food certification,No,,,No,,,,,,,,,,"The paper argues that farmers’ own values will probably have to play a greater role for future growth of organic production not jus consumers demand. It describes the preferences to producers (investment, logistic, prices, ethics values, etc ) and consumers (animal wellfare, no pesticides, etc) decide to produce/consume organic food (aquaculture). No details about what are the ethics behind the decisions."
,16,"Brink, Ebba; Wamsler, Christine, 2019","Citizen engagement in climate adaptation surveyed: The role of values, worldviews, gender and place",2,1,7. Climate change,1,No,,No,,Yes,what is intrinsically desirable for individuals or society,"The paper examines the external/material (e.g., hazards, resources, public support) and inner/subjective aspects (e.g., beliefs, values and worldviews) that shape people’s engagement in and for adaptation (not transformation, transitions, etc)",No,No,No,,"No, but it explains and is based on theories of climate change adaptation, risk and environmental behaviour",No,2,"It describes motivation for adaptation, as related to willingness or intention to adapt. Aspects that are said to influence (support or constrain) adaptation actions and related motivation are both external/ material and inner/ subjective (the aim of the study)",Individual,1,"They investigate wheter values have some effect in motivation and this in turn, in adaptation capacity (actions)",,"Yes, but by results are presented by group of actors (e.g. women)","Values, beliefts, worldviews, motivation",No,,None in particular,"No, but they categorize groups of people such as: 1) The Communitarian Adaptor has high motivation for adaptation in general, and especially adaptation that can enhance social and ecological values. Women are overrepresented in this group. Communitarian Adaptors are more prone to feeling climate angst and be engaged in general pro-environmental behaviour. However, he/ she is less likely to have taken actual adaptation actions or interacted with the municipality in matters concerning local climate, hazards. 2) Individualist Adaptors are ‘self-made men’ (and, to a lesser extent, women) who consider themselves to have high capacity for adaptation, of which technical know-how is an important part. They can feel discouraged when municipalities or other authorities interfere with their
adaptation efforts. The Individualist Adaptor is generally younger, with a high-income, and does not feel anxious about the ongoing climate breakdown. 3) Fatalist Adaptors usually have low motivation for adaptation, and are especially unmotivated by ecological concerns. They are on average older, more sceptical about the idea of climate change and related messages from authorities, and are thus less often engaged in general environmental behaviour. Men are slightly overrepresented.",,,No,,,,,,,,,,"While pro-environmental values seemed to increase motivation to adapt, interestingly, they were sometimes in opposition to actual adaptation activity (namely an adaptation action’s of technical nature that contribute to climate mitigation)"
,17,"Bui, Sibylle; Costa, Ionara; De Schutter, Olivier; Dedeurwaerdere, Tom; Hudon, Marek; Feyereisen, Marlene, 2019",Systemic ethics and inclusive governance: two key prerequisites for sustainability transitions of agri-food systems,2,2,2,2,No,,Yes,A shift in governance and ethical values,No,,The paper does not refer to values but ethics,,,,,"No, it combines approaches and insights from the literature on food systems change and transition studies.",No,3,,Societal,2,,,No,,,,,,,,Yes,1,The paper tries to understand if the development of local sourcing in supermarkets opens up an opportunity for a transition towards more sustainable agri-food systems.,Changing values,6,,Indirect drivers,Agri-food system,No,,"The paper shows that to be a driver for sustainability transitions, food ethics need to be systemic i.e. relate to a systemic understanding of problems and perspective of sustainability, including social justice; and governance arrangements involving not only representative organisations of the various agri-food and non-agricultural actors, but actors upholding ethical values that are currently missing in conventional supply chains and representing excluded and marginalised interests, favour the uptake of such systemic ethics by incumbent actors."
,18,"Busch, Timo; Hamprecht, Jens; Waddock, Sandra, 2018",Value(s) for Whom? Creating Value(s) for Stakeholders,2. relevant,2,7 (business),3) Synthesis/ review,no,,no,,no,,"values of business, several value concepts from the management literature are discussed, a focus is on ""collective value"", widening teh notion of stakeholder value, and as opposed to shareholder value",it mentions potentially instrumental values of nature/natural resources for business,it touches on incorporating ecological values beyond instrumental reasoning,,"This reframing views businesses in the context of a set of embedded relationships with stakeholders as well as explicitly in the context of the natural environment from which enterprise draws all its necessary resources and which also supports human existence, not to mention that of other living beings. Such an embedded perspective asks what types of value is created and what values are important to the various stakeholders. Ultimately, it asks leaders in human enterprises to consider what values are important in the context of sustaining the enterprise in its natural as well as its societal environment. (p.217)",no,no,,,values behind teh actions of business organizations,1 and 3,"metamorphosis of the world we are currently facing (Beck, 2016) in which the constraints posed by ecological issues, not to mention growing inequality, lack of social cohesion, and other ills noted at the outset of this article, suggest the need for massive systemic transformation with particular emphasis on companies creating social and stakeholder value as opposed to mere shareholder value. (p.216)",,no,,,,,,,,"yes, values behind corporate action",3. changing teh values/objective funcion of business organizations,"reorientation and redefinition of the term value creation is not only central, it is the necessary condition for understanding this metamorphosis. Drawing on Lepak, Smith, and Taylor (2007), we therefore define the process of value creation broadly as the process of creating a specific quality of a product, service, institution, task, or job perceived by stakeholders to meet needs such as the performance features of a new product or service or the speed or quality of performance of an institution, and that, in a sense, brings the corporation back to its original purposes of serving society (see Waddock & Rasche, 2012).(p.216)",,1 (exchange with stakeholders),"The basic rationale for making use of a central network position for information brokerage and of increasing the diversity of relationships to increase value creation is, however, still valid. Furthermore, it is also vital that business managers understand their firm’s embeddedness in nature. (p.218)",,,,,
,19,"Carlisle, Liz, 2015",Audits and agrarianism: The moral economy of an alternative food network,1. Highly relevant,1,2,"1) Empirical
",No,,No,,No,"Not directly, but the paper states that in the context of the case study, value must be understood broadly (ie beyond mere monetary value).","The paper refers to ""values-based supply chains"", defined as “wholesale marketing channels or supply chains that preserve the identity of the farmers and ranchers who raised or grew the product being sold, as well as any environmental, social or community values incorporated into its production. These supply chains are characterized by trust, transparency and equitable relationship between all participants” and are intended to “ensure a fair price for farmers.” ""Values"" in the paper refer to moral principles.",No,No,"Interviewed farmers stress that they feel they form part of the environment, which could be interpreted as a relational value.",,No,,,,The scale of the invidivual (personal values) that join together and form communities based on shared values.,1,"Values are necessary to sustain sustainability-oriented actions, because many times, these actions do not make sense in an economic/rational sense. For instance, the paper discusses the rare farmers that join alternative food networks only motivated by economic gain (and not a moral sense that it is the right thing to do): ""In fact, the only respondent who did not cite personal values as a critically important factor in supporting his operation was a relatively recent participant [...]. This producer admitted to being more premium driven, rather than philosophically committed to changing agriculture, and had reached a point at which other market opportunities seemed to offer a better net gain, at least for the moment. Other interviewees told me that several such farmers had come and gone from their community over the years. “Green” premiums go up and down, they explained, so economic motives and technical sources of support were not sufficient to sustain a commitment to agroecological practices. You had to believe in it.""
In addition, are passed down from generation to generationand thus sustain change. Institutions (for instance, farmers cooperatives) come and go, but the general intent of doing farming right, remains.",,Yes,"The text mentions personal values, which relate to a concern for acting ""morally"", according to one's philosophical grounding.",Yes,"They are called ""personal values"", not ""individual values"": ""Both survey and interview responses highlighted personal values as the most important source of support and accountability for members of the value-based supply chain"". The text mentions the ""moral"" motivations of farmers to do the right thing. The text also says: ""Personal values were characterized as important not only in absolute terms, but as a necessary complement to other forms of governance. “It’s a lot just visiting with other farmers,” said one producer, of his sources of support and accountability, citing two fellow producers who have provided him with information, an example to follow, and mutual aid. “But none of that is worth a damn unless you’re in the right frame of mind to do it.”","Labelling and certification (for organic food) is mentioned as a source of support for organic farmers, helping them market their product and thus make a living while following their values. But not all farmer give the importance of labelling and certifications. The role of peers and community in telling you when you did something wrong or giving you advice on how to do things better is considerd important in achieving to act according to one's values. This ""peer review"" can be both informal and institutionalised (example of a ""farmer's club"" that provides peer advice is described).",Yes,2,"The paper explains that personal values are reinforced by like minded people in the community that become a ""family"" : "" In this way, members of the moral economy re-fashioned social bonds around a community of practice rather than natal kin or geography. As one producer explained to me, this moral economic “family was both famers’ strongest source of support and most powerful lever of accountability:
“If you have the relationships and the people that believe in you that you see all the time - and they’re
depending on you to experiment and find answers to how we can do this organically and you can compare
notes - that would be, in my weak moments, if I were to think about fudging, I would think about how
ridiculous that would be when people are depending on you and trusting you’re in this with them. ""

The paper then moves on to describe peer advice and support (institutionalised or not) and concludes that technical support is crucial to support organic farmers who are motivated by their sustainability-oriented values (rather than by making money): ""This case study suggests that a peer review and technical support model may be more appropriate than a regulatory model for governing Alternative Food Networks (AFNs) and Values-Based Supply Chains (VBSCs) that are driven by “movement farmers” whose reasons for farming organically go beyond market premiums. """,No,,,Same as 4.5,6,,"1. Direct drivers
",The article discusses how farmers' personal values are fundamental in shaping their action (organic farming) and its success. This affects erosion of soil (could be a direct driver?).,Yes,"The paper presents one's relation with the environment as determinant in taking part in alternative food networks (which are part of sustainability transformations): ""Another producer explained that decisions characterized as strictly economic rely on a deeply philosophical
question: how one understands the basis of their economy. “As I see it, we’re a part of our environment, and
I think that is the big difference in philosophy between conventional and organic,” this producer told me.
“A lot of the conventional guys will say organic farming doesn’t pencil out. I think there are a lot of ways to
push a pencil. In the end, it’s your philosophy, how you understand your relationship to your environment.’""",
already coded - include,21,"Chan, Kai M. A.; Gould, Rachelle K.; Pascual, Unai, 2018","Editorial overview: Relational values: what are they, and what's the fuss about?",2,5,8,2) Theoretical,No,,No,,Yes,"worth of nature itself (intrinsic values) and what nature does for us (instrumental values), to include preferences, principles and virtues about human-nature relationships (relational values)",values of nature,No,No,"yes: ""preferences, principles and virtues about human-nature relationships"" (p.1)","cultural, shared and social values, eudaimonic values as subset of relational values",No,No,N/A,N/A,"N/A no framework...individual and collective, social and cultural values",1),"Relational values may offer one step toward a more even playing field within which economics, other social sciences, and humanities contribute complementary insights toward a just and sustainable world. (...) helps scholars and decision makers incorporate relational values in their work and better understand how we can collectively and individually move towards more just and sustainable relationships involving nature (p.7)",N/A,No,N/A,,,,,,,Yes,"N/A, paper discussed conceptually what relational values are",,,,,,,,,"Comment regarding individual and societal section: paper is editorial intro to special issue about relational values, paper summarizes conceptual thoughts on relational values, only mentions that understanding and acknowledging them could promote transformation towards a just and sustainable future, no further elaboration on pathways"
,22,"Choi, Yongrok, 2018",The Asian Values of Guanxi as an Economic Model for Transition toward Green Growth,2. relevant,5,7: Economy/ Public private partnerships,2) Theoretical,No,,No,,No,,"The paper refers to Guanxi, an ""Asian value"", which is explained at length. It is characterised by thinking of what is better for the group, not the individual - thinking of solutions that is harmonious and works for all. This other-regarding interest implies that citizens owe loyalty to each other and their government, and they should not act in a way that harms the interest of the group. In business, it is illustrated by a belief in ""beneficial interdependence"".",No,No,No,No,Yes,No,"1. Yes – explicit
",,"Continental level: The paper discusses ""Asian values"", taking examples from different asian countries and desribing their similitude (as opposed to european or american values).",1,"The paper argues that transition to green growth and sustainable development cannot happen only through government regulation or through market incentives. For transitions to work, citizens and the private sector have to be fully on board. For this to happen, we can tap into the asian values of Guanxi (trust, loyalty, concern for others) as these will ensure that we all act in a way that fosters the transition to sustainable development.",,Yes,"Individuals can act based on perceived individual ""benefit"" or based on Guanxi, a value which emphasises concern for the community, trust, respect, etc. The role of individuals, as conceptualised in the paper, is to get on board with this concern for the common good in order to act in a way that fosters a transition to sustainable development/green growth.",No,,"The paper advocates for public-private partnerships, where the government can more easily gather opinions from citizens and the private sector, and this way, elaborate pertinent policies. The specific reasons why a PPP would enable better communication between the government, citizens and the private sector is not clear (to me) but is a central assumption in the paper.",No,,,Yes,"3. It's actually unclear. The paper says that we as a society should tap into the Guanxi values to foster sustainable development, but it's unclear whether these values are already present (and not acted upon because of barriers) or whether people need to change their values to achieve Guanxi.",See previous cell.,"The paper says that we as a society (and the government, in particular) should tap into the Guanxi values to foster sustainable development. If the government consults the public on upcoming policies, then they could design adequate policies based on Guanxi, and people would comply much more with such policies. And see response to 4.4 on PPPs.",6,,3. None,,Yes,"Guanxi is described as a value that can be central in reaching a sustainable future. Guanxi is characterised by thinking of what is better for the group, not the individual - thinking of solutions that is harmonious and works for all. This other-regarding interest implies that citizens owe loyalty to each other and their government, and they should not act in a way that harms the interest of the group. In business, it is illustrated by a belief in ""beneficial interdependence"".",
,24,"Choy, Yee Keong, 2014","Land Ethics from the Borneo Tropical Rain Forests in Sarawak, Malaysia: An Empirical and Conceptual Analysis",2,2,7. Climate change,2,No,,No,,No,,"Trust, loyalty",,,,,No,No,No,,Collective,3,"Trust and loyalty and the concept of ""we"" instead ""I"" in Asian countries as a powerful tool to enable collective action",,No,,,,,,,,Yes,3,"Asian countries expect professional economic leaders and their policies to be based on value creation for “our groups”; value sharing beginning from the individual, via family, local community, and government, up to the group as part of global society or humankind. In this social order, the most important virtue is the trust given to the leader and loyalty among the followers",To use the cultural embebed values of loyalty and trust to remove barriers to achieve an agreement about climate change in Asian countries,,,Both,,Yes,"Trust and loyalty and sense of ""we""",
,25,"Christie, Ian; Gunton, Richard M.; Hejnowicz, Adam P., 2019",Sustainability and the common good: Catholic Social Teaching and 'Integral Ecology' as contributions to a framework of social values for sustainability transitions,1. Highly relevant,5,7. Religious thought (and values for sustainability transitions),2) Theoretical,No,,No,,Yes,"Adopting the notion of social values advanced in Kenter et al. (2015), in particular, their account of shared values as ‘implicit, communal or public values… that are brought forward through deliberative social processes’ (ibid, p. 88); and of social values as common principles and ‘the values held in common by a group, community or society’ (ibid., p. 88)",Social values (and in particular those present in Catholic Social Teaching and religious faith more broadly),No,No,No,,No,,,,"The paper focuses on social values (using the definition provided by Kenter et al, 2015).",3,"Values are perceived as a barrier to a sustainability transition: values must change for sustainability to be achieved: ""It is widely acknowledged that the large-scale and long-term transitions needed to mitigate climate change and to implement policies for sustainable development within planetary boundaries require significant shifts in values and behaviours."" And ""Transitions to sustainability require radical new development pathways that are not reliant solely on socio-technical innovations in infrastructure and information technologies, but also embrace, encourage and support collective action and social movements that foster fundamental revisions in value systems and behaviours""",,Yes,"The paper argues that social values have to change to support a shift in individual lifestyle and behaviour: ""the scale of consumption change required for adequate climate change mitigation and living within Planetary Boundaries, as estimated in recent modelling (O’Neill et al. 2018), is such as to be inconceivable without major normative shifts to support transformational change in production and consumption systems and to motivate collective and individual lifestyle change.""",No,,,,,,Yes,1,"""Transitions to sustainability require radical new development pathways that are not reliant solely on socio-technical innovations in infrastructure and information technologies, but also embrace, encourage and support collective action and social movements that foster fundamental revisions in value systems and behaviours (Macebo and Sachs 2015). For instance, the scale of consumption change required for adequate climate change mitigation and living within Planetary Boundaries, as estimated in recent modelling (O’Neill et al. 2018), is such as to be inconceivable without major normative shifts to support transformational change in production and consumption systems and to motivate collective and individual lifestyle change. Such value shifts are indeed hard to bring about, and there is a case to be made for working within established value systems rather than attempting to change them (Manfredo et al. 
2017). However, it is also clear that major shifts in ethical frameworks can and do occur within relatively short timescales and that the history of social movements is instructive for sustainability transitions (Ives and Fischer 2017). Drawing on the resources of ethical traditions and related social values for generating changes in norms and practices is widely seen as essential for sustainability transitions (Curren and Metzger 2017; Ives and Fischer 2017; Peeters et al. 2015; Voget-Kleschin et al. 2015).""","Change in values: ""we contend that the core of sustainable development is to promote a set of ‘societal values’ that will protect and enhance individual and societal prosperity and welfare when applied to decision-making arenas and reflected in everyday behaviours"". [...] ""it seems essential to build up shared social values that offer a sense of ‘grand narrative’ connecting personal concerns to wider communities of interest and common cause, and supporting an ethic of cooperation and care for the future"". [...] ""a considerable re-framing of religious values and worldviews to encompass environmental concerns and values has already taken place, and the major faiths have resources and networks—entry and leverage points into cultures (Koehrsen 2015)—that could generate new cultural imaginaries and influence everyday practice in ways that promote sustainability.""",6,,3,,Yes,"The paper discusses the important role of religious faith and associated values in bringing about a more sustainable future. It suggests the need for a universal ethical framework to bring about sustainability, that should have certain values: ""the common good for sustainability can be seen as an encompassing framework of shared and social values such as (after Bolis et al. 2017): ‘respect for the natural environment’; ‘equity and equality’; ‘ethics, justice and morality’; ‘altruism and sense of community’; ‘consideration of all living beings’; and ‘economic value as a means and not an end’.""",
,28,"Crowley, John, 2017",Society as an ethical system,2. relevant,5,7 society,2) Theoretical,No,,No,,No,,"ethical value, virtue ethics, good of the whole, societal common consciousness",No,No,No,No,No,No,3. No,,,,,"inequality as both a practically important and normatively complex of today's challenge and of the international community, through the 2030 Agenda for Inclusive and Sustainable Development; An ethical approach to social inequality, on the contrary, presumably needs to argue not simply that certain patterns ofoutcomes are unjust, but that responsibilities for addressing them can be allocated in some meaningful way;SDG 10 to “reduce inequality within and among countries”",No,,,,,,,,Yes,3 reinterpreting responsability,"on issues such as extreme poverty, and possibly on all issues ofsocial inequality, extending and reinterpreting the principle ofresponsibility is essential to the pursuit of social justice; An ethical approach to social inequality, on the contrary, presumably needs to argue not simply that certain patterns ofoutcomes are unjust, but that responsibilities for addressing them can be allocated in some meaningful way; To specify the actual content of the ethical principles that might apply to key development issues such as inequality, as well as the procedures by which they might be elaborated and justified, is therefore a work of imagination. However,","rethinking, reinterpreting the value of responsabilty; combine ethics and justice",4,"on issues such as extreme poverty, and possibly on all issues ofsocial inequality, extending and reinterpreting the principle ofresponsibility is essential to the pursuit of social justice; It is certainly not impossible, therefore, within the global framework as it is, to develop ethical reflections that, by reinterpreting the principle of responsibility, offer normative grounds – more cogent than mere denunciation – for criticism ofcertain patterns ofbehav- iour and institutional arrangements and for promotion of specific alternatives. The key to this approach, it will have been noted, is a certain kind of connectedness. What makes it possible to combine justice and ethics at the conceptual level – and thereby make applied ethics work for justice in practice – is the premise that inequalities occur within an inchoate moral community",3. None,,Yes,"extension of responsibility beyond the narrow legal framework; Thirdly, and most generally, it could be argued, at least within the so-called “virtue ethics” paradigm (see Gardiner 2005, for an overview), that a basic value orientation towards the good of the whole is ethically desirable, and perhaps even mandatory; It is certainly not impossible, therefore, within the global framework as it is, to develop ethical reflections that, by reinterpreting the principle of responsibility, offer normative grounds – more cogent than mere denunciation – for criticism ofcertain patterns ofbehav- iour and institutional arrangements and for promotion of specific alternatives.","another quote: In demanding that responsibility extend beyond the narrow boundaries of legalistic responsibility, an ethical approach to global justice recognizes and expresses the basic fact that global society is, increasingly, a society, in the strong sense given to the word by the sociological tradition"
,29,"Daskalaki, Maria; Fotaki, Marianna; Sotiropoulou, Irene, 2019",Performing Values Practices and Grassroots Organizing: The Case of Solidarity Economy Initiatives in Greece,2,1,8. Grassroots exchange networks (GEN),2,No,,No,,Yes,"Value is constructed through the formative intersection of the practice of values in the context of social relations, and the reflexive, performative and regulatory practice of theories of value.",Values practices.This specifically involves: (i) mobilizing values to reconfigure ideas of economic value; (ii) redefining social relations through new forms of organizing; and (iii) rethinking human values to enable sustainable living.,No,No,No,No,No,No. Authors combine economic geographers’ materialist notion of value with discursive poststructuralist analyses of normative values through the lens of performativity,No,,Collective,1,Value practices in the context of grassroot exchange networks,,No,,,,,,,,Yes,1,"Authors propose that alternative exchanges are enacted through collectively performed systems of values originating in macro-level, anti-capitalist discourses, and that it is these collective performances of values at the micro- (individual) and/or meso- (organizational) levels that eventually become significant drivers in the creation of alternative, post-capitalist futures",1,1,Authors eventually examine how collective values and collaborative co-production processes mediate the evolution of values in a rapidly-transforming socio-economic context,2,,No,,
,32,"Demski et al, 2015",Public values for energy system change,1. Highly relevant,5,5,"1) Empirical
",No,,No,,Yes,"In basic terms, values refer to beliefs about how the world should be, and capture personal and cultural principles about states of existence and modes of conduct; they are ideals about what ought to happen regardless of situational context (e.g. Fischhoff, 1993, Chan et al., 2012). ...."" values do not reside within individuals but have a public character; they are socially constituted and derived from interactions in the world. Further, values are not theorised as drivers or causal determinates of social action, but as ideals that require people to engage pragmatically with""",Refer to social values that are relevnt to acceptablility of energy systems/technolgies. - inlcudes values about nature and environment as one cluster (out of 6),yes - in terms of use of energy that is not e.g. wasteful,in summarising responses these include harm to nature in what appears to be an intrinsic concern,no,no,No,No,"1. Yes – explicit
",,"States that societlal values are unit of anlaysis. whilst there is not a framework as such, there is a clear consideration of the role of values in transitons/transfomrations. In particular it is about public acceptability of energy system change, including technologies. Vlaues are seen to underly acceptability, mediated by context. E.g. one might reluctanlty accept nuclear power due to climate change context. Values underpin expressed attitudes.",3/4 Values underly acceptability. So it is about understanding values as a way of understanding the possible pathways that will be acceptable. I think this is a bit differnt to 'barriers' as we have defined them?,,not,Yes,"attitudes, acceptability, preferences",No,I say no because the paper explicitly states it is about societal and not individual values. But the line is clearly crossed in places,n/a,Yes,3. close to 2. it is about understanding values so that interventions/system changes do not lead to conflict with values and lach of acceptability,,Yes,3. as underpinning acceptability of change,"argument is that you need to understand values to understand what interventions will be acceptable and why. This is perahsp the same as 'barriers' but i code differently for now. Also , it is not clearly seeing values as 'leverage ponts' to be worked on. Sees them more as a variable that needs to be heeded.","Not so much interventions as forms of anlaysis - they propose the need to consider multiple sets of values in order to understand acceptability. Here is an example: ""Ultimately we argue that meaningful public acceptability arises from the connections and associations between these broader concerns (values) and specific elements of energy system change. For example, from our data we know that there is a strong public acceptability of solar energy. We also know that this preference exists because solar energy is usually perceived as ‘renewable’ ‘fair’, ‘just’ and ‘clean’. Accordingly, we would predict that if a solar power development supplying the UK but residing in North Africa was revealed as causing local environmental contamination and land-use territorial disputes, it would likely no longer be acceptable to people because the associations between some of these values and the technology will be severed. In this instance it would still be considered ‘renewable’ but no longer perceived as ‘fair’, ‘just’ or ‘clean’. We therefore propose that public preferences are based on the inclusion of renewable, clean, fair and just elements in future energy systems, not solar energy technology per se.""",they imply that this sort of thing is needed - especially in terms of methods to negotiate trade-offs between different values such as between sustainability and jsutice. but stick to the more concrete findings of previous answer rather than discussing methods for deliberating trade-offs between values,,2. they do make link to confllict,,Yes,"we characterise public perspectives as being underpinned by six value clusters relating to efficiency and wastefulness, environment and nature, security and stability, social justice and fairness, autonomy and power, and processes and change. We argue that this ‘value system’ provides a basis for understanding core reasons for public acceptance or rejection of different energy system aspects and processes. ",Personal opinion: an exceptionally strong paper
,34,"Edens, Marga G.; Lavrijssen, Saskia A. C. M., 2019",Balancing public values during the energy transition - How can German and Dutch DSOs safeguard sustainability?,2. relevant,5) None of the above,5. Energy,"1) Empirical
",No,,No,,No,,"Inherent public values of energy; Availability, affordability and environmental sustainability",Yes,Yes,No,No,No,No,3. No,,,5) none,,The paper does not discuss any association between power and values,No,None,No,,None,No,,,No,,,,6) None /Not applicable,,3. None,,Yes,"Equality - Distribution electricity operators (in Netherlands, Germany) to introduce lower ""tariff for vulnerable groups of electricity consumers or have them compensated through social security schemes""","This paper compares European, German, and Dutch legislation intended to further energy transition by incorporating environmental sustainability and analyses the pros and cons of different approaches in the legislation. Thus, the paper focuses more on legislation and less on public values to individuals or societies."
,35,"Enquist, Bo; Sebhatu, Samuel Petros; Johnson, Mikael, 2015",Transcendence for business logics in value networks for sustainable service business,2. relevant,2) TPT2 - public and corporate accounting,7. Other (sustainable business),3) Synthesis/ review,"Yes, though they call something it 'Transcendence phenomena'",Addressing the need for different business logic to guiding open business models and stakeholder unifying perspective in value networks for sustainable service business.,No,,Yes,"They called them Values based companies, for them that want to keep their core values while also growing. But when referring to Shared values, they mean policies and operating practices that enhance the competitiveness of a company while simultaneously advancing the economic and social conditions in the communities in which it operates.","Ethical values of the businesses they use as case study (Patagonia, IKEA, Starbucks) and also monetary values (shared values)",,,,,"1) The resource integration as a value chain are further developed in a dialectic way to a value network where the resource integrations are more loosed coupled and focused on customer involvement for co-production and co-creation. 2) dealing with complexity (such as climate change, energy, health, security, etc.), need for global integration and willrequire creativity and new ways of thinking, as new type of relationships with stakeholders (Waddock and Rashe, 2012). 3) The interpretation of the communication process of the value co-creation concept of marketing and organization is dynamic and learning is critical for all stakeholders to follow the changes of customer’s definition of value and how that changes continuously (Lusch and Webster, 2011). Successful sustainable businesses need to identify, understand and manage their networks and create value to ensure that their values accord with the ethics not only of their target customers but also of the wider society.",,,,Company level and Public-private partnerships,,"This will, in according to the authors, drive the next wave of innovation and productivity growth in the global economy. It can be achieved by learning how to create value, our best chance, and by legitimizing business again (Porter and Kramer, 2011). The idea is about resource integration based on alignment driven by alignment and a joint idea of shared value.",,No,None,No,,Businesses can provide more sustainable options to customers.,No,,,No,,,"They speak about adding value to a company in order to make it grow, have more impact, and be able to make consciousness towars social and environemntal responsability.",None,,None,,Yes (core values of the comanies can lead them to achieve that),"Starbucks is a leader in ethical sourcing of coffee and sustainability; 93 percent of the coffee was ethically sourced in 2012, including 90 percent certified by C.A.F.E practices program, Starbucks’ own certification, with a target of 100 percent by 2015 as compared with 72 percent in 2008. Starbucks also become the world largest buyer of Fair Trade coffee in 2009 by doubling the annual purchase and starting a service center in Rwanda for East Africa to support small farmers. Starbucks engaged aggressively in taking responsibility of its supply chain after an encounter with Ethiopian Coffee farmers cooperative led to an action by Oxfam in 2007. Starbucks’ Shared Planet program is an initiative that addresses the design and building of stores, the environmental footprint of its cups, and its relationship with neighborhoods’.","This paper is like a guide for Hoe to become a green business, they mention social responsability and environmental awareness."
,37,"Everard, Mark; Reed, Mark S.; Kenter, Jasper O., 2016",The ripple effect: Institutionalising pro-environmental values to shift societal norms and behaviours,1. Highly relevant,5) NONE of above,8. No specific focus (general paper): explore case studies of societal transitions,2) Theoretical,No,NA,No,"But they describe the different drivers of societal transition (technological, environemtnal, economical)",No,NA,"environmental values/'niche' environmental values/pro-environmental values
individual values
societal values/social values/values of local and regional community members valuing nature conservation and access to green spaces
'value-action' gap
personal values
Shared societal values
deep ecological values
emergent values
valuing ecosystems
values of nature
valuation of ecosystem services
customer values","It doesn't focus on it, but it talks about it. 
They discuss the concept of ecosystem services and plot in in Figure 1 (p.7) the range of ecosystem scales providing important societal benefits. 
They also state that evidence has shown that ""making linkages between ecosystem structure and function and the flow of benefits to societal interests, including health, economic activities including tourism and wider quality of life (a key purpose of the ecosystem services framework), tends to generate more concerted responses"" (p. 7)
""if we want the valuation of ecosystem services to be transformative, it needs to be situated more explicitly within broader societal, cultural and institutional contexts and consider the dynamics of values between these contexts by
integrating deliberation and social learning processes, becoming new boundary objects"" (p. 9)","It doesn't focus on it, but it talks about it. 
""For some champions of the rights of all ‘sentient’ life forms, the ethical envelope should extend beyond humans to all organisms with the capacity to suffer (Singer, 1995)."" (p. 4)","It doesn't focus on it, but it talks about it. 
""Rising awareness of links between environmental pollution and human health continue to shape the policy environment"" (p. 4)
""the designation of local nature reserves and recreational areas reflects a geographically local response to provide for the values of local and regional community members valuing nature conservation and access to green spaces"" (p.6)",No,Yes,Yes,1. Yes – explicit,NA,they have placed the internalization of values as a lever of change along the whole social scale from self to global family,3 or 4,"We propose and advocate use of a ‘ripple effect’ of values as a means to direct and accelerate the pace at which environmental concerns shape mainstream societal norms and structures, and become institutionalised in the form of ‘societal levers’. (Abstract)","Not really clear the relation, however it is mentioned in a sense of restricting market structures to accomodate societal values, for example: 
""External mechanisms are therefore necessary to progressively internalise emergent societal values into the market and other drivers of mainstream societal norms. We refer to these mechanisms as ‘societal levers’ (or ‘levers’), reflecting their action as external forces to shift institutions that are typically imbued with substantial inertia.. Society has instituted a range of such ‘levers’ to constrain marketdominated and other power-based freedoms as a means to embed wider societal values."" (p.1)",Yes,"""‘value-action’ gap is widely reported between awareness and attitudes towards the environment and their limited behavioural responses to environmental challenges"" (p.2)
One of the groups of factors influencing the link between values and behaviours is ""internal, individual factors, including attitudes, values and beliefs relating to the environment, compared to other competing non-environmental motives, personal capabilities (e.g. knowledge and skills, disabilities), resources (e.g. time and money), habits, emotional involvement with environmental problems and a belief that it is possible to bring about change through an individual's action. Steg and Vlek (2009) integrate these two types of factors to conceptualise ‘pro-environmental consciousness’, which they define as the interaction between environmental knowledge, values, attitudes and emotional involvement, embedded within broader personal values, in the context of other internal and external factors."" (p. 3)",Yes,See 4.2,"Even though the paper says that it gives a ""pathway"" it is not clear the interventions they propose.
""The ripple effect of values developed in this paper represents an evolutionary journey from emergent, often individually held concerns which may then become progressively confirmed and consolidated with other people, potentially progressing though a range of transformations towards institutionalisation of pro-environmental values in one or more of society's ‘levers’, which then progressively facilitates behaviour change."" (p.8)",Yes,2. Removing barriers or creating enabling conditions for people to act on their values,"The paper emphasizes the importance of having spaces for values to be expressed, and unites examples of how to do so. ""Values felt but not expressed cannot be expected to broker change"" (p.8)",Yes,"3. Other (specify): it talks about making sure that there are mechanisms in place that can make individual values explicit, so that ""shared values"" can become evident and be ""institutionalized"" as a means for transformation","Societal progress arises from across multiple strata and interests in society, not simply ‘top-down’ leadership, emphasising the importance of governance systems that take better account of emergent environmental values, progressively ‘socialising’ them by connecting across societal interests leading to appropriate institutionalisation in new societal responses and norms. Using the ‘ripple effect’ approach, it may be possible to accelerate engagement, revealing shared values and the institutionalisation of appropriate ‘societal levels’ in responses to emergent yet poorly-framed issues of concern such as fracking, nanotechnology, genetic modification, synthetic biology and 3D printing. (p.10)","There is no ""one-size fits all"" intervention presented, the article uses examples of external legal, market, social protocol and other mechanisms, referred to as ‘societal levers’ (Montreal protocol, IPCC, catment planning). 
-mechanisms of knowledge transfer and sharing across society (p1)
They rever to ""mechanisms and freedoms to give voice to concerns which may also be held by others, and to do so as clearly and honestly as possible, which may then be recognised and progressively ‘socialised’ by peer-topeer contact, as values ripple out to shape cultural norms."" (p.8)","1) co-production to enrich knowledge 
2) deliberation to empower marginalised groups
3) Deliberation to make values visible
4) Critical reflection and learning.","1) ""The overlapping nature of the model emphasises the role of social interaction and learning through peer-to-peer networks, facilitating social learning."" (p.8)
2) ""It is important to note that environmental issues, like social issues, are often catalysed by marginal groups. In protests, the role of ‘extreme’ voices is indirectly or eventually influential. For example, radical environmental groups that challenge existing regimes, expressing their deep ecological values through (often illegal) direct action may not often book direct victories, but an indirect effect of their actions is that they influence how others are perceived. By shifting the middle ground, they enhance the negotiating position of more moderate groups who now appear to be less alien and more acceptable. This way, ‘niche’ environmental values become increasingly ‘mainstreamed’ as the ethical envelope expands."" (p.5)
3) ""Values felt but not expressed cannot be expected to broker change"" (p.8)
4) ""[...] through processes such as social learning, emergent issues may then become situated at the scale of social units, communities of practice or societies, eventually leading to a shift towards a more sustainable institutional regime."" (p. 7)",1. Direct drivers,"Considering that people may express their values in terms of 'concerns' - ""Analysing the preceding case studies and the illustrative examples in Fig. 1 suggests a process of emergence of concerns, often initially fragmented amongst individuals, which progressively become ‘socialised’ by collective dialogue. This can lead to direct political outcomes (as in the case of constraints of trade in great-crested grebe products underlying foundation of the RSPB). (p.7)",Yes,"They talk about ""pro-environmental and pro-sustainable societal levers"" (p.9), at the same time: ""The perspectives and needs of future generations and the operations of fully sustainable markets are not foreseeable from current constraints."" (p.9)","the paper looked very promissing at first, but they didn't really show how they applied the STEEP Framework to the many examples that were brought in."
,38,"Fazey et al, 2018",Transformation in a changing climate: a research agenda,2. relevant,5,7 knowledge production and use SYSTEM,2) Theoretical,Yes,"We view transformation to be a broad concept that
includes social, environmental and technical domains that revolve around three key dimensions: (1) the intensity or quality ofthe change (depth ofchange); (2) the distribution of change (breadth of change); and (3) the timeframe through which a change occurs (speed of change).",Yes,"on transitions in society and science and technology relations (social technical transformation and transitions) (Feola, 2015). transformative change, including literature on transitions (Falcone, 2014",No,,"values that recognize funda- mental human–environment relations, long-held values, human consciousness, value and efficacy of democracy",No,No,No,values that recognize fundamental human–environment relations,Yes,Yes,1. Yes – explicit,in a postmodern world values are important together with knowledge,"multiple values, ethics, aesthetics important as well as knowledge",1 process,"transformation in relation to climate change will require much deeper engagement with complex social processes, including culture, religion, ethics, values, governance, and ontologies ofthe future and human consciousness.",Power is discussed in relation to change and inequity,Yes,"beliefs of a single individual, agency, • What is the relationship between individual and collective consciousness? •, changes in individuals (e.g. significant changes in their understanding of person–world relation- ships)",No,,"Possibility exists in that humans have capacity to reflect on their behaviour in relation to the wider world, and its causes, implications and alternative pathways (Foster, 2015) and to turn to action",Yes,3 considering multiple values in the postmodern knowledge production and use systems,"values, ethics important as well as knowledge",Yes,"1 and 3-Limits to human nature, transforming human consciousness","While many transformations are emergent and dependent on wider societal cultures, structures and systems (Spaarga- ren, 2011; Tibbs, 2011), this emergence can occur through perceptual shifts in thinking, norms, beliefs and behaviours (Fischer et al., 2012), many of which can be influenced by deliberate practices and intent (Daniels, 2010a; Frame & Brown, 2008).","some sort of changing values: ""This is important, for although trans- formations in consciousness may be desirable, they are considered less effective and even oppressive when they are imposed on others than when they are developed through reflective practices and critical and experiential education (Freire,""",1 and 4,"
1 Effective knowledge exchange and co-production of learning
4 Possibility exists in that humans have capacity to reflect on their behaviour in relation to the wider world, and its causes, implications and alternative pathways (Foster, 2015) and to turn to action: not all cultural practices today are environmentally destructive, and early adopters of alternatives provide the seeds for broader social change (Sharpe et al., 2016).",2. Indirect drivers,"The fourth viewpoint is that of design in which the future is shaped as much as possible from intention and intervention by human actors who are driven by value choices as well as material performance (Bausch & Flanagan, 2013). 
There are numerous aspects ofhuman nature that might impede radical and rapid transitions, such as denial, greed or selfishness. An example considered here is desire.",No,"NO, but it discusses viewpoints on the future: deterministic, systemic emergent,. complex uncertainity, design, metamorphic","other quotes: In exploring the evolution of the worldview concept in Western think- ing, Hedlund-De Witt and Hargrove Eugene (2013, p. 155) notes that the concept itself not only ‘conveys that the world is viewed differently by different viewers, but also that those different viewers tend to enact, co-create, and bring forth different worlds – thereby emphasizing the power, significance and potential of one’s worldview’. She interprets this as a sign of increasing reflexivity and a growing recognition ofhuman creativity and responsibility. In other words, human nature is not a definitive obstacle to transformation (see previous discussion); There are signs ofan emerging shift towards and main-
streaming ofreflexive approaches to knowledge production for action and change that build on a rich tradition of inter- disciplinary and action research. This includes ever greater application of approaches that focus on understanding change processes; testing and learning from actions for change (Frame & Brown, 2008; Sharpe, Fazey, Leicester, Hodgson, & Lyon, 2016; Tschakert et al., 2014); a growing tendency for researchers to take on diverse roles as facilitators of learning (Fazey et al., 2010; van Mierlo, van Amstel, Arkesteijn, & Elzen, 2010; Wittmayer & Schäpke, 2014); greater stakeholder involvement in co-pro- duction (Armitage, Berkes, Dale, Kocho-Schellenberg, & Patton, 2011; Brandt et al., 2013) (Wyborn, 2015); increased tendency towards transdisciplinary approaches (Lang et al., 2012); approaches that challenge the relation- ships between science and society (Nowotny, Scott, & Gibbons, 2001); greater tendencies towards participatory and deliberative forms of research (Chambers, 1997;"
,39,"Feola, 2015",Societal transformation in response to global environmental change: A review of emerging concepts,2. relevant; does not talk about the role of values in transformation. But it is a good source for the concept of transformation.,5) NONE of above,7. Other (specify): global environmental change,2) Theoretical,Yes,"But, ""It is not the aim of this paper to advocate a specific concept of transformation, nor to develop a theory of transformation. Rather, this paper provides a critical perspective of transformation by mapping its conceptual and methodological diversity."" (p.378)
""The general idea of transformation as a major, fundamental change, as opposed to minor, marginal, or incremental change, appears to be widely agreed upon in both research and policy (Kapoor 2007; O’Brien 2012)."" (p.377)
Table 2 Emerging concepts of societal transformation in response to global environmental change (p.380)",Yes,"Table 2 Emerging concepts of societal transformation in response to global environmental change (p.380)
Societal transitions: ‘‘Transitions are co-evolution processes that require multiple changes in sociotechnical systems and configurations.’’ […] They are ‘‘multi-actor processes, […] radical shifts from one system or configuration to another. The term ‘radical’ refers to the scope of change. […] Transitions are long-term processes’’ and ‘‘macroscopic’’ (Grin and Schot 2010, p. 9)
Socioecological transition (SeT): ‘‘A socioecological transition […] is a transition from a socioecological regime
to another. […] A socioecological regime is a specific fundamental pattern of interaction between (human) society and natural systems’’ (Fischer-Kowalski and Haberl 2007, p. 8). A socioecological regime is associated to a social metabolic profile, i.e., the throughput of energy and material in the system",No,,"It mentions these concepts, but does not explain them: social and cultural value, values of social justice",,,,,Yes,"Yes, p. 381 and 385",4) Not clear,"Only one of the theories mention value: Transformational
adaptation. The diagrams are an organization of all of the theories
‘‘[Transformation is] a discrete process that fundamentally (but not necessarily irreversibly) results in change in the biophysical, social, or economic components of a system from one form, function or location (state) to another, thereby enhancing the capacity for desired values to be achieved given perceived or real changes in the present or future environment’’ (Park et al. 2012, p. 119)",,,,NA,,,,,,,,,,,,,,,,,,,
,40,"Feola, 2019",Capitalism in sustainability transitions research: Time for a critical turn?,2. relevant,5,8,3,No,,Yes,this is marginal - cites one source (Holscher et al. 2018) as concerning issues surrounding 'radical and non-linear societal change',No,,"monetary and monetary values. one theme is switch to monetary through the commodification of nature. Key focus is those societal values that dominate as part of a capitalist system: competition, individualisation, rationlaisation, comodifcatio of human and non-human beings and endless accumulation. Capitalism seen as prioritsation of economic values. COntrast with alternatives - esp in global South - that prioritise social value over economic value.","only refers to commodification of nature (imy interpretation is that it is critical of capitalism for only recognising instrumental values, and only those that have economic value)",only in terms of absence,no,no,"It refers to teh multi-level perspective (MLP) but does not describe in detail. A key argument of this paper is that teh MLP tends to view (values of) capitalism as 'landscape features' - i.e. part of the largest scale level. As such it takes capitalism for granted - as a fixed external feature of the system, whilst it focuses more on teh meso and local/seed levels as spaces of transition. Bu tthis is problematice becase capitalism defines the system at all levels, not only economic realtions but also social/cultural values 'comprehensice cultural, social and political architecture' (p242)",no,,,systemic - economic and extra-economic (cultural),,"A key concern is that efforts at transition that don't address capitalism (treat it as external given) will be undone by the continuation of values of accumulation etc.. E.g. you can introduce a more effiicient energy source but 'rebound effect' will undo this if endless accumulation continues to be the goal of society. Also, such efforts at transition serve to marginalise non-capitalist visions such as Buen vivir in global South",Discusses in relation to 'futuring ' and 'visioning' exercises whihc are descibed as power-driven processes because inequalities drive whose interestes and visions are represented. You need to understand capitalist logis - be sensitive to - in order to reveal such power in operation. E.g. why the visions reported are so often about efficiency and not about sufficiency. I.e. we need to be able to see such systemic values at work.,No,only in the sense that individualisation is referred to,No,,,No,2,I said 'no' but it is implicit that capitalist values serve as a barrier to sustainability.,Yes,2,"This is not very explicit, but idea seems to be that in capitalist system, certain unhelpful values - such as preference for endless accumulation - exist as cultural and economic architecture of society, acting as a barrier to alternatives.",mainly only discusses need to reveal the presence of these structual values and their effect,"4 is closest, including positionality",researcehrs are also change agents. accounts of sustainbility transitions are never neutral. how should scholars position themselves to contest capitalist ideals?,2. Indirect drivers,,Yes,"Suggestion is thave values that oppose individualisation, competition, commodification,...",
,41,"Fernandes, Joao P. A.; Guiomar, N., 2016","Environmental Ethics: Driving Factors Beneath Behavior, Discourse and Decision-Making",2. relevant,5,8,2) Theoretical,No,,No,,No,,ethical values,"yes: "" (...) when one speaks of environment in terms of its protection and preservation, one speaks of the protection and preservation of the concrete environment that allows the fulfilled survival of Mankind and its balanced evolution with all other components of the global ecosystem Earth. (p.6)"" ---""environmental capital"" (p.10), --- "" In fact, because we are unable to determine which living-beings and ecological systems are necessary to that goal, we are ‘‘forced’’ to preserve and promote the survival of every species and system, within the natural limits of our managing ability."" (p.10), --- ""enabling him to manage its environment to enhance its survival chances"" (p.13), --- ""our interests as a species (survive, and ensure the survival of our genetic heritage) implies that we also have to be concerned with these foreign interests and the preservation of these resources"" (p.7)",No,No,No,No,No,4,N/A,"individual values, community values",1+2+3,"N/A, no framework! Values such as solidarity, compassion and justice are described as necessity to overcome focus on pursuing short-term self-interest, --"" The central object of that management is Mankind and the progress of the degree of satisfaction of its individual needs to ensure its health and wellbeing, where economic efficiency, social equity and the respect for the environmental capacity, are the instruments and limiting thresholds of that managing process; "" (p.10)---- ""Belongingness, participation, freedom, equality, order, peace, health, availability and accessibility of goods and services, fulfilling, variety and
stimulation, and powerful knowledge build, therefore, this Human Capital (mainly associated with ethical and moral issues) that is the aim of the evolutionary quantum-leap that will allow a sustainable future for Mankind."" (p.16/17)","Values of certain powerful groups dominate use of resources ---""Power, in the sense of resource control by one or more solidary group’s sharing common values and interests "" (p.4)",yes,"Assumes humans are motivated by self-interest ( survival and well-being) and determined by biology, but scope for development of ethics -- redefining what gives satisfaction described as potential to shift management principles of resources to sustainability",yes,".. ""new development concept confronted us, human beings, with the need to sublimate our biological nature, by superimposing the values of solidarity, compassion and justice, to the selfishness drives of the ‘‘animal’’ within our ‘‘reptilian’’ brain.(p.5) --- > Attention as potential driver for transformation, ""Attention, in the sense of the manifestation of the interest of the others in our well-being as part of their own well-being. Attention, in the sense that groups understand their interdependence and the interest on their mutual understanding in the sense of the collective valorisation (...) Attention to our environment, to its conditions and limitations, constructively assimilating the knowledge acquired, and permanently questioning the limits of that knowledge, to potentiate its permanent evolution and growth. Attention as an instrument of comprehension of the value of diversity and path to the assumed bringing-together (...)","""..step-by-step development of humanness through education, social-involvement, joint responsibility, and particularly multi-dimensional development of context-adapted values (…) This can only be achieved through their growing accountability and through the growing involvement of citizens, individually or collectively in the decision-making
processes that directly or indirectly affect them"" (p.18)",Yes,1+2,"Attention as driver for possible transformation, ""Attention, in the sense of the manifestation of the interest of the others in our well-being as part of their own well-being. Attention, in the sense that groups understand their interdependence and the interest on their mutual understanding in the sense of the collective valorisation (...) Attention to our environment, to its conditions and limitations, constructively assimilating the knowledge acquired, and permanently questioning the limits of that knowledge, to potentiate its permanent evolution and growth. Attention as an instrument of comprehension of the value of diversity and path to the assumed bringing-together (...) (p.17)",Yes,1+2,"Individual actions are seen as key level for transformation, but it is discussed which values the adherent culture promotes --> ""societal forms of potentiating the drives that favor a conscious involved relation with the environment and the other human-beings and minimize those (deeply rooted) that make immediate individual self-interest prevail.""(p.28) ""Therefore, attention must be materialized at the social level through the respect of gratification dynamics and meta-spaces, ensuring the individual and collective involvement in all social acts. "" (p.17)",1+2,2+3+4+5 (attention to interdependencies with other humans and with and in nature),"Attention as potential driver for transformation, ""Attention, in the sense of the manifestation of the interest of the others in our well-being as part of their own well-being. Attention, in the sense that groups understand their interdependence and the interest on their mutual understanding in the sense of the collective valorization. Attention, at the political level to ensure the perception of belongingness and to support an effective capacity of individual and collective involved intervention and participation. Attention to our environment, to its conditions and limitations, constructively assimilating the knowledge acquired, and permanently questioning the limits of that knowledge, to potentiate its permanent evolution and growth. Attention as an instrument of comprehension of the value of diversity and path to the assumed bringing-together (...) (p.17)

(for institutions) following basic rules: openness and transparency instead of secrecy; apology and acceptance of errors instead of stonewalling; courtesy instead of discourtesy and arrogance; sharing instead of confronting community values; compassion instead of dispassion and the alleged ‘‘superior interests’’ of the community, administration or government. All these rules imply a radical change in the administrative and corporation culture, (..)2 (p.17)",2,"Critical in these issues are, along with new economic, social and technological perspectives, the principles of accountability and individual and collective involvement. (p.28)",Yes,"accountability and participation : ""This can only be achieved through their growing accountability and through the growing involvement of citizens, individually or collectively in the decision-making processes that directly or indirectly affect them. (...) culture of attention is the culture of accountability, of solidarity and of involvement as its ground values."" (p.18) -- ""Critical in these issues are, along with new economic, social and technological perspectives, the principles of accountability and individual and collective involvement"" (p.28)","paper is overloaded in content, misses red thread, difficult to follow"
,42,"Fien, J, 1997",Learning to care: a focus for values in health and environmental education,2. relevant,3)TPT3 - school education,"7. Other (specify): teachers adopting a committed stance in
teaching young people an ethic of care so that
they may participate in the personal and social
changes needed to advance the transition
towards a healthy and sustainable world. (Abstract - p. 437)",2) Theoretical,No,NA,Kind of,"The transition to sustainable development touches on core issues of our societies. It concerns basic values and moral codes for human behaviour, attitudes and consideration for fellow human beings and for nature itself. (p.440)",Yes,"They endorse Rokeach's (1973) definition ""an enduring belief that a specific mode of conduct or desired state of existence is more preferable than others."" (Conclusion - p. 445)","human values (values bias in education/values relativity/values neutrality)
ecological values
democratic values of social and economic justice
social values
Values of equity
Values of People and nature: Interdependence, Biodiversity, Living lightly on the earth, Interspecies equity.
Values of People and people: Basic human needs, Inter-generational equity, Human rights, Participation.",No,"Yes, 
""People and nature: ecological sustainability... 
Biodiversity: Every life form warrants respect and preservation independently of its worth to people. People should preserve the complexity of ecosystems to ensure the survival of all species, and the safeguarding of their habitats."" (p.442)","Yes, 
""People and nature: ecological sustainability Interdependence. People are a part of nature and depend utterly on her. They should respect nature at all times, for nature is life. To respect nature means to approach nature with humility, care and compassion; to be frugal and efficient in resource use; to be guided by the best available knowledge, both traditional and scientific; and to help shape and support public policies that promote sustainability."" (p. 442)","Yes, it is based on the concepts of Deep ecology:
""Living lightly on the earth. All persons should take responsibility for their impact on nature. They should maintain ecological processes, the variety of life, renewable resources and the ecosystems that support them. They should use natural resources and the environment carefully
and sustainably, and restore degraded ecosystems."" (p. 442)
""Interspecies equity. People should treat all creatures decently, and protect them from cruelty and avoidable suffering."" (p. 442)",Yes,No,1) Yes – explicit,,"These eight values might be seen as a starting point, at least in environmental education, for the clarification of an ethic of care. (p. 443)",1) leverage point (process),"Considering that ""education is 'not a random or neutral process but purposeful and value oriented' (Stanley, 1985)."" (p.438) this paper arguments that teachers should commit to a value stance, emphasizing the role of 'caring' as an educational objective. Since ""the values inherent in an ethic of care are essential for living in a democratic society."" (p. 440) They detail Stanley's 5 arguments to defend a commited approach to learning about values they all explain the role of values in transformation (pages 440-441).

""The values foundations of health and environmental education demand that teachers should play a role to help address the living conditions and lifestyle choices that lead to health and environmental problems. In a socially critical approach to both health and environmental education, this is done by motivating and teaching students how to participate in the reconstruction of themselves and their society in accordance with ecological values and the democratic values of social and economic justice (Colquhoun and Robottom, 1990)"" (p.438)","Staley's fifth argument is about the relationship of values and power: 
""Education for conscientization and empowerment requires a recognition of the distribution of power in society and the powerknowledge nexus embedded in different discourses and the values that they advance. Committed educators doubt that one can be neutral in any conflict of opinion, values or decision-making between the powerful and the powerless. As Freire (1972) wrote: 'Washing one's hand of the conflict between the powerful and the powerless means to side with the powerful, not be neutral'."" (p.441)
Also, within the eight values seen as a starting point for
the clarification of an ethic of care there are links to power throught the concepts of justice, equality and participation. (p.442-443)",Yes,"There is the role of the teacher as an indivudual as the promoter of ethic of care education and critical thinking amongst students. 
""Teaching for values and not particular attitudes would seem to be a practical and ethical approach to issues in health and environmental education because it resolves many of the questions concerning indoctrination. It acknowledges the inevitability of values and ideology in the curriculum by advocating the promotion of the values in an ethic of care but does not dictate how students should respond to particular issues."" (p.446)
And the students themselves as agent of change: ""students can subject to critical analysis and review, and use as mirrors to examine the contribution they could make to their individual lives and society."" (p. 446)",Yes,"I see many relations to individual values throughout the text since we are talking about individuals internalizing (broader) values, but within the eight values seen as a starting point for
the clarification of an ethic of care there is: 
""Basic human needs. The needs of all individuals and societies should be met, within the constraints imposed by the biosphere; and all should have equal opportunity for improving their lot."" (p.442)","Education where:
""Firstly, in relation to values, the role of the teacher needs to be a pro-active one. This involves planning learning experiences which promote the conscious adoption of an ethic of care and encouraging students to engage in active ongoing reflection on it by consciously seeking consistency between the values or principles that are parts of it. Secondly, in relation to formation of attitudes, the teacher's role needs to be more circumspect. The role of the committed educator is not to tell students how their values should be applied on particular issues or how they should act as a result. Thus, while teachers have a responsibility to promote particular values, they do not have a licence to direct the attitudes that can be formed from these values."" (p.445)",Yes,"1. Changing people’s values 
2. Removing barriers or creating enabling conditions for people to act on their values",See 4.4,Yes,1. Changing people’s values,"The text lists eight values seen as a starting point for
the clarification of an ethic of care (p. 442-443)",See 4.4,"1) co-production to enrich knowledge
2) deliberation to empower marginalised groups
3) Deliberation to make values visible
4) Critical reflection and learning.",See 4.4,1. Direct drivers,"""critical pedagogy of 'making schooling into a site which develops skills for critical reflection and action in the struggle to overcome injustice and social inequity' (Harris,
1990, p. 179)."" (p. 445)",Yes,"The text lists eight values seen as a starting point for
the clarification of an ethic of care (p. 442-443)","In this article I had a difficult time making the distinction of what is individual/social values. 
This article also makes a strong case about values bias in education, againts values relativity/values neutrality. 
Also defines Attitudes. (p.445 )
Cites Bek's defition of values as ""moral goods"" (p.440)"
,43,"Fischer et al, 2012",Human behavior and sustainability,2. relevant,5,"7. Other: this paper addresses five priority themes that focus on the nexus of human behavior and sustainability that would be strongly linked to moving humanity toward a more sustainable future. ""Our synthesis highlights clear priorities that need to be addressed to foster societal change"" (p. 158)",3) Synthesis/ review,No,"They use the concept of ""societal change"" but it is not defined",No,"Talk about transition economies, but not defined",No,"Not definition is provided, only a descriptios of influences.
(p.157) At the level of individuals, beliefs and values are influenced by age, life stage, gender, education, and social status (Hofer and Pintrich 1997; Rokeach 2000). At a societal level, socioeconomic development
is associated with value shifts, such as from a focus
on survival to a focus on self-expression (Inglehart 2000).","individual values
social values",No values of Nature,No values of Nature,No values of Nature,No values of Nature,Yes,Yes,1. Yes – explicit,NA,Personal and community values and beliefs at the basis of the pyramid of priorities for societal change,1) leverage point (process),"Eventhough the article does not specify how or why, it emphasizes that there needs to be a greater understanding of the development of values and beliefs (individual and social) in relation to the way people interact with their environment. Using this understanding as a leverage point is crucial for finding a solution to the sustainability crisis. 
""It is our firm belief that the ultimate solution to the sustainability crisis hinges on a far greater emphasis on further developing our understanding of the evolution of value and belief systems, at levels ranging from individuals
to societies."" (p. 158)
""...a key point being that values and beliefs that offer real alternatives to a consumption- and growthbased society already exist in some human cultures (Lansing 1991)."" (p. 158)","It talks about how values are influenced by elements of power such as social status: 
""At the level of individuals, beliefs and values are influenced by age, life stage, gender, education, and social status (Hofer and Pintrich 1997; Rokeach 2000). At a societal level, socioeconomic development is associated with value shifts, such as from a focus on survival to a focus on self-expression (Inglehart 2000). Conceptual models of the development of values and beliefs suggest that there is gradual movement from low sophistication (eg being driven by desire) toward higher sophistication (eg exhibiting awareness and concern for how perceptions influence behavior; Cook-Greuter 2000; Commons and Goodheart 2007)."" (p.157)",yes,"It talks about the relationship, but it is vague about it's relevance to transformation
""At the level of individuals, beliefs and values are influenced by age, life stage, gender, education, and social status (Hofer and Pintrich 1997; Rokeach 2000)... Conceptual models of the development of values and beliefs suggest that there is gradual movement from low sophistication (eg being driven by desire) toward higher sophistication (eg exhibiting awareness and concern for how perceptions influence behavior; Cook-Greuter 2000; Commons and Goodheart 2007)."" (p.157)
""It is our firm belief that the ultimate solution to the sustainability crisis hinges on a far greater emphasis on further developing our understanding of the evolution of value and belief systems, at levels ranging from individuals
to societies."" (p. 158)",yes,"At the level of individuals, beliefs and values are influenced by age, life stage, gender, education, and social status (Hofer and Pintrich 1997; Rokeach 2000)... Conceptual models of the development of values and beliefs suggest that there is gradual movement from low sophistication (eg being driven by desire) toward higher sophistication (eg exhibiting awareness and concern for how perceptions influence behavior; Cook-Greuter 2000; Commons and Goodheart 2007). (p.157)","by using non-Western spiritual or societal concepts that can indicate alternatives: 
""Such non-Western worldviews may prove valuable in identifying pathways toward sustainability."" (p. 158)
by scholars assuming their role in transformation: 
""A more honest strategy therefore is to turn to our own discipline of sustainability science and ask ourselves what we can do to initiate change... First, sustainability is a normative concept, meaning it embodies a particular set of values. As sustainability scholars we cannot deny this dimension; advocacy toward the general goal of sustainability is essential for an effective, transdisciplinary sustainability science. Second, we must recognize that we are part of civil society, and we must engage with other institutions of civil society to actively promote change."" (p. 159)",No,no,no,yes,3. other,"It talks about the relationship, but it is vague about it's relevance to transformation
""...At a societal level, socioeconomic development is associated with value shifts, such as from a focus on survival to a focus on self-expression (Inglehart 2000). Conceptual models of the development of values and beliefs suggest that there is gradual movement from low sophistication (eg being driven by desire) toward higher sophistication (eg exhibiting awareness and concern for how perceptions influence behavior; Cook-Greuter 2000; Commons and Goodheart 2007)."" (p.157)
""It is our firm belief that the ultimate solution to the sustainability crisis hinges on a far greater emphasis on further developing our understanding of the evolution of value and belief systems, at levels ranging from individuals
to societies."" (p. 158)",See 4.4,"1) co-production to enrich knowledge
4) Critical reflection and learning.
5) Other (specify)","1) ""...the fourth challenge seems almost trivial: namely, to embrace interdisciplinary collaboration. Yet this is a recognized obstacle in its own right for several reasons, including clashing scholarly traditions and an often unsupportive institutional context."" (p.159)
4) ""It is our firm belief that the ultimate solution to the sustainability crisis hinges on a far greater emphasis on further developing our understanding of the evolution of value and belief systems, at levels ranging from individuals to societies."" (p. 158)
5) cross cultural exchange: ""However, working through these issues is likely to provide fresh insights into how to tackle the sustainability challenge – a key point being that values and beliefs that offer real alternatives to a consumption- and growthbased society already exist in some human cultures (Lansing 1991)."" (p.158)",3. none,It is not clear from the text their role in the transformation,Yes,"It provides some examples of metaphors and worldviews from non-Western belief systems that could be ""useful for reframing debates about sustainability"" (p.158): 
""For example, Buddhist philosophy provides explanations for why increasing material wealth does not necessarily translate into an increase in human well-being, and suggests practical alternative measures to improve well-being (Daniels 2010).... Examples include the Indonesian concept of cukupan (“enoughness”), the Thai notion of a “sufficiency economy”, or Bhutan’s focus on “Gross National Happiness”."" (p.158)","This article which seemed promissing at first turned out to be vague and not very descriptive. During the coding I tried to pull out as much as I could that would maybe fit or contribute to our analysis, but maybe the main contribution is the diagram to the right."
,46,"Geels, 2002",Technological transitions as evolutionary reconfiguration processes: A multi-level perspective and a case-study,2. relevant,5,6. (but historical case study of shipping technologies),3) Synthesis/ review,No,,Yes,"Technological Transitions (TT) are defined as major technological transformations in the way societal functions such as transportation, communication, housing, feeding, are fulfilled. TT do not only involve technological changes, but also changes in elements such as user practices, regulation, industrial networks, infrastructure, and symbolic meaning. An example is the transition in offices from punched card technology and small office technology to digital computers, 1930–1960 (Van den Ende and Kemp, 1999).",No,,only refers specifically to 'cultural and normative values',,,,,Yes,Yes,2. Yes - implicit,I said 'implicit' . There is an element for 'landscape' andit is specififed in main text that cultural and normative values form part of the landscape,cultural - i.e. high level/scale,"1, 3, Landscape variables, inlcuding values, are seen as slow moving variables that are to an extent a fixed context that establishes what transitions can occur. External boundaries to the system. But these can also change - slowly - and then will come to bear on meso level transitions in technology regimes such as prevailing transport system or energy system","slow, 'landscape' context. transitions occur as outcome of linkages between micro, meso and these landscape level variables.",,No,,No,,,No,,,No,,By considering values as mainly a landscape context does not consider them as entry point for leverage,,,,2. Indirect drivers,,No,,
,47,"Geels, 2014",Regime Resistance against Low-Carbon Transitions: Introducing Politics and Power into the Multi-Level Perspective,2. relevant,5,5 (low carbon transitions),3) Synthesis/ review,No,,No,,No,,mainly refers broadly to culture and to ideology as umbrellas for dominating ideas,,,,,Yes,No,2. Yes - implicit,"The landscape level in the framework incorporates culture as a context which shapes possible change (along with other slower moving variables). But in this paper Geels also identifies culture as feature of resource regimes. To quote: To quote: A popular framework to understand the dynamics of such sociotechnical transitions is the multi-level perspective (Geels, 2002, 2012;
Figure 1. Energy-related carbon-dioxide emissions by country (from: Redrawing the Energy Climate Map, World Energy Outlook Special Report OECD/IEA, 2013, fig. 1.11, p. 30, source: Boden et al., 2013).
22 Theory, Culture & Society 31(5)
Smith et al., 2005; Geels and Schot, 2007), which understands transitions as arising from the interplay between multi-dimensional developments at three analytical levels: niches (the locus of radical innovations), sociotechnical regimes (the locus of established practices and associated rules that enable and constrain incumbent actors in relation to existing systems), and an exogenous socio-technical landscape.1 In a nutshell, the core logic is that niche-innovations build up internal momentum (through learning processes, price/performance improvements, and support from powerful groups); changes at the landscape level create pressures on the regime; and destabilization of the regime creates windows of opportunity for the diffusion of niche-innovations. The alignment of these processes enables the breakthrough of ‘green’ innovations in mainstream markets where they struggle with the existing regime on multiple dimensions (economic, technical, political, cultural, infrastructural).",both landscape and regime levels - as defined in the MLP framework,"3. Regimes are seen as actively resisting transitions to new (more sustanable) arrrangements because they defend interests in e.g. making profit (prevailing and overriding motive for businesses). So innovations for sustainability have to struggle with multiple dimensions of regimes, described as 'economic, political, cultural and infrastuctural'. What is valued is implicit here in terms of overriding goals that shape regimes and the institutions that go hand in hand.","Primarily sees dominant values within resource regimes as a constraint on transformation. Resisting the alternative values that we need (but to be clear - the paper does not talk explicitly about values, but about culture, interests etc)","Considers 4 forms of power: instrumental, material, institutional and discursive. The latter is abou the capacity of regimes to shape/frame debates and agendas in terms of definign the problem and possible solutions etc. Whilst it requires a bit of interpretation, I woudl consider this as linked to the ability to assert a set of values regarding what matters etc.",No,,No,,,No,,,Yes,2,This requires interpretation. Essentially a set of values present within resource regimes are seen as barriers to alternative values,this relaly about removing or changing dominant values:,,"While Schumpeter mainly saw new technologies as drivers of creative destruction, I suggest that socio-political struggles with fossil fuel companiesandotherincumbentfirms(e.g.electricutilities,carcompanies) will be crucial in the case of low-carbon transitions. In fact, politicallyinspired regime destabilization may be necessary to create opportunities for the wider diffusion of renewables, which now face uphill struggles against resistant regimes, as this paper has shown. So, rather than following the normal ‘David versus Goliath’ storyline, in which heroic green innovations overthrow the giant, this new agenda would shift the analytical agenda to better understand how ‘Goliath’ can be weakened, eroded and destabilized, to enhance the chances of green Davids",2. Indirect drivers,,No,,
,49,"Gorddard, Russell; Colloff, Matthew J.; Wise, Russell M.; Ware, Dan; Dunlop, Michael, 2016","Values, rules and knowledge: Adaptation as change in the decision context",2,2,2. Coastal adaptation,"1,2",No,,No,,Yes,Importance as guiding principles in life,Not specified,No,No,No,No,No (conceptual framework for adaptation),,1,,Decision making processes generally,2,"Authors describe the decision context as an interconnected system of values, rules and knowledge (vrk). The interaction of systems of vrk both creates and limits the set of practical, permissible decisions; the types of values, rules and knowledge that influence the decision and the capacity for change and transformation in the decision context.",,No,,,,,,,,No,,,,,,,,,,"The paper describes an analytical framework to decision making in coastal systems that includes values, but it is not closed linked to transformation I think"
Changed to 'relevant'by AM - marginal decision,50,"Grasso, Marco; David Tabara, J., 2019",Towards a Moral Compass to Guide Sustainability Transformations in a High-End Climate Change World,2. relevant,5,7. cliamte change,2) Theoretical,No,,No,,No,,moral values,,,,,No,No,,,,,"The paper is only marginally relevant because it is about how to transform governance in a situation where climate change has already exceded 'safe' limits - what it calls a 'high end' climate change world. It argues that tramsformation to environmental governance in this situation would have to be based on a set of deliberated moral principles - without that it would be unsustainable. So, to put it in a nutshell, teh role of values is: you would need to establush a set of shared/agreed moral values (together described as a moral compass) in order to achieve fair and effective - and sustained - governance. SO shared values are seen to enable governance involving tought trade-offs.",,,,,,,,,,,,,,,,,,,,
Changed from exclude to relevant by AM.,51,"Graves, Laura M.; Sarkis, Joseph, 2018","The role of employees' leadership perceptions, values, and motivation in employees' provenvironmental behaviors",2. relevant,5,7. business leadership,"1) Empirical
",No,,No,,Yes,"Individuals' values are their fundamental beliefs about desirable behaviors or end-states (Kasser, 2002: Schwartz and Bilsky, 1987). Values drive “attitudes, emotions, and behaviors, and typically endure across time and situations” (Kasser, 2002, p. 123); they play a critical role in environmental behaviors (e.g., De Groot and Steg, 2010; Ruepert et al., 2017; Steg et al., 2014; van den Broek et al., 2017).",beliefs about desirable behavoiur or outcomes,No,,,,No,No,,,individual,1,"This is about organisations that want to encourage pro-environmental behaviour and in particualt how transformational environmental leadership works. It is an empirical study that finds that individual environmental values influence how receptive they are to environmental leadership. It is less clear that values can actually be changed. Rather, change occurs by leadership 'facilitating' pro environmental behaviour - and is most successful where strong values are already held. So if an organisation wants to be be very succesful with PEB it needs environmental leaders throughout and it may also need to recruit peope who already hold string values",,Yes,"values, beliefs, beahviour",Yes,"Individuals' values are their fundamental beliefs about desirable behaviors or end-states (Kasser, 2002: Schwartz and Bilsky, 1987). Values drive “attitudes, emotions, and behaviors, and typically endure across time and situations” (Kasser, 2002, p. 123); they play a critical role in environmental behaviors (e.g., De Groot and Steg, 2010; Ruepert et al., 2017; Steg et al., 2014; van den Broek et al., 2017).",Organisational leadership - 'transformational environmental leadership',Yes,2,"See previous entry - its about leadership facilitatiing PEB, in context of held values",No,,,,,,,,,,"The paper studies how internal and external motivation, together with managers' leadership, influence pro-environmental behavior of business employees. So not really about transformations per se."
,52,"Gregori, Patrick; Wdowiak, Malgorzata A.; Schwarz, Erich J.; Holzmann, Patrick, 2019",Exploring Value Creation in Sustainable Entrepreneurship: Insights from the Institutional Logics Perspective and the Business Model Lens,2. relevant,5,8,"1) Empirical
",No,,No,Not really defined but here it is used exclusively to refer to transitions in business models - towards non-economic values associated with sustainability,No,,"It is quite general, referring to cultural values and value systems. The concern is with how entrepreneurs handle multiple and perhaps contradictory sets of values and beleifs and how the salence of different values can change in ways that leads to transition in business model/practice. Also refers to economic and non-economic value with latter associated with sustainabiluty and elaborated as 'ecological and social value'",knd of. It refers to sustainability entrepreneurs identifying commercial value (among other forms of value) in existnig environmental problems.needs,Implicit only - it refers to 'ecological' value,no,,Yes,Yes,2. Yes - implicit,"There is a previous figure (Fig 1, p5) that defined a 'business model' as constituing : value proposition, value creation, value exchancge and value capture. IN the main framework diagram these details of value are not shown but are still supposed to be there.","mainly specified as quite broad such as 'va;ue systems' . Multiple and competing value systems include ' the commercial market, environmental protection, and social welfare'",2,"In my words: Individual entrepreneurs inhabit a wprld of multiple institutional logics relating to vales of commercial profit, savig the environment etc. They are culturally embedded in these logics and their personal 'habitus' based on life experiences etc determine which are more salient. Some become sustainable entrpreneurs where e.g. non-economic values become more salient. Triggers can change salience and can part of transition to new business models (what i am categorising as outputs) with a differnet value proposition (what value is offered, to who), value creation (how created), value exchange and value capture.",not really,Yes,"concern is with individual entrepreneurs. talks of value salience, habitus, goals, commitment, guiding principles. ""We reveal teh connection between the sustanable entrepreneur's habitus, the multiple logics and the change processes of businesses over time""",No,,only concrete interventions discussed are grant systems and business incubator schemes - these tend to still prioritise commercial logics/values.,Yes,1 and 2,It seeks to conceptualise how values change - but not in the sense of creating new values but in the salience of some values within a mix. This can be triggered by life events among otehr things. But it is also about how to enable those for whom environmental values have become salient.,No,i would say that societal values are viewed as a more fixed context.,,removing barriers - but primarily to enable individuals to act on sustainability values,,,2. Indirect drivers,,Yes,not super particular - but implies that non-economic values (social values and ecological values) are associated with sustianbility.,
,56,"Hakkarainen, Viola; Anderson, Christopher B.; Eriksson, Max; van Riper, Carena J.; Horcea-Milcu, Andra; Raymond, Christopher M., 2020","Grounding IPBES experts' views on the multiple values of nature in epistemology, knowledge and collaborative science",2. relevant,5,8,1) Empirical,Yes,"the epistemic position of transformativism is also collaborative and practical, but contrasts from the former ap- proaches by explicitly taking on a political and power-explicit per- spective that seeks to not only conduct research, but affect change.",No,,No,,values of nature (mostly the IPBES classification),"Instrumental values (24 %) were coded relatively often, which included either mentioning instrumental values or indicating a preference towards instrumental values, such as nature’s contribution to human well-being. Other","Other emerging themes included established value types like Intrinsic (13 %), Economic (11 %), Socio-cultural (9 %), and Ecological (7 %), which were present in different kinds of combinations.","Relational values were coded for answers that specifically named re- lational values or indicated them through defining multiple values of nature via relationships or interaction with nature, and also acknowl- edged the diversity of these kinds of interactions. Instrumental. All value types (31 %) and Relational values (31 %) were the most prominent themes in terms of definitions of multiple values of nature.","economic, socio-cultural; Other emerging themes included established value types like Intrinsic (13 %), Economic (11 %), Socio-cultural (9 %), and Ecological (7 %), which were present in different kinds of combinations. Also, few respondents mentioned multiple values of nature as Socially or culturally constructed (9 %) or based on Meaning of nature (4 %).",No,,,,individual experts,5),we can derive from the source values as undelying worldviews OR the epistemic positions determine the types of values and valuation perspectives that are chosen,"To navigate diverse theoretical perspectives on values, It also requires recognition and management of unequal power relations that surface during the analysis and application of multiple values of nature, informed by dif- ferent perspectives and lenses of worth;",No,,,,,,,,No,,,none,"5) indirectly the paper talks about the representativity of the under-represented, transparency, embracing plurality,","“With ILK dialogues and stakeholders (such as policy-makers and practitioners) dialogues” or “[…] it would be nice to ensure representation or coverage of previously side-lined groups of people such as tribal peoples and others with a more intimate and dependent interaction with nature”). Also, more transparency was valued; Moreover, focusing on the process was mentioned by 11 %, referring to such actions as identifying procedures for integration or separation: “by not forcing us to work towards an “integration” but by re- cognizing multiple ways in which different types of values originating from different knowledge systems can interact together.”",3. None,,No,,"we still found that fewer experts have Constructivist or Transformative worldviews than Pragmatist or Post-Positivist outlooks, an imbalance that may influence the types of values and valuation perspectives emphasised in the assessment."
,58,"Harvey, 2010","The Enigma of Capital: and the Crises of Capitalism - Chapter 5, Capital Evolves",2. relevant,5,8,3) Synthesis/ review,No,,No,,No,,ethical and moral standards including our relationship to animals and responsibility to 'wat we call nature',no,no,"yes. the paper only ever refers to nature in relational terms. As in Marxist thinking, Harvey sees these relationships as shaped by social relations, e.g through systems of production",,Yes,No,2. Yes - implicit,"The term 'values' is only used occasionally. Instead he uses and overarching term 'mental conceptions of the world' or mentalities to refer to knowledge structures, norms and beliefs.","systemic level, societal","4. Values (as part of mental conceptions) are one of seven societal activity spheres. These co-evolove - so that any one sphere is not the entry point for change, or an outcome. They are in dialectiacal rather than simple causative relationships.","Identifies 7 activity spheres: technologies and organisational form, institutional and administrative relations, social relations, production and labour processes, relations to nature, the reproduction of daily life and the species, and mental conceptions of the world. These co-evolve - one sphere might be at the vanguard for a period, but all are important and change needs to cut across them. Social theorists have made the mistake of e.g. thinking that mentalities is THE place to trigger cahnge (e.g. Hegel) or production (some Marxists) but have to look at the co-evolution.","As with previous entry, values as a speher interacts with forms of power embedded in otehr spheres such as social relations and institutions. In this way it recognises different forms of power - not only discursive power in world of ideas but forms of power related to e.g. the economy and adminsitration",No,,,,,,,,Yes,2,I tentatively coded as 2 because values (as part of mentalities) are seen as societal in scale and are viewed as evolving in relationships with other spheres.,"There has to be a revolutionary 'movement' to end capitalism. Movement is meant in a particular way here - as involving movement across the different spheres - i.e. broad-based. It could start in one sphere, triggered by e.g. a pandemic leading initially to technological responses, but t wll have to spread",,,2,,No,,
,59,"Holt, Douglas B., 2012",Constructing Sustainable Consumption: From Ethical Values to the Cultural Transformation of Unsustainable Markets,1. Highly relevant,5,"7, consumption",2) Theoretical,No,,No,,yes,generalized abstract beliefs that guide their consumption ross many facets of their lives. (p.239),"ethical values, sustainable/environmental values understood as care for the environment",N/A,N/A,N/A,no,"No, but pls check 3.6",No,,,,4) insufficient,"The paper argues that focusing on values as leverage to bring about transformation towards sustainable consumption is WRONG.. ""[the ethical value paradigm] informs most scholarly work and most of the major activist and public policy initiatives, despite that contemporary theory and decades of empirical research argue against it. Consumers’ environmental footprints continue to climb, despite poll after poll reporting that large majorities declare their allegiance to environmental values. We should question whether these ethical values assumptions are helpful at all in actually making consumption more sustainable. "" (p.237) ""Theories of cultural change and the empirical track record both strongly suggest that environmental strategies based on the ethical transformation of consumerism cannot have the necessary impact in the time that we have remaining (estimates vary by expert and by problem but generally point to the years 2020 to 2050) to solve major overshoot problems."" (p.242) [INSTEAD] ""This alternative sustainability strategy requires effective market-facing social movements. And since the transformation process must aim at specific market ideologies, institutions, and practices, effective strategies must proceed market by market, rather than pursue an overarching shift in consumer society. ""(p.253)",N/A,Yes,"Paper CRITIZISES focus on values to motivate sustainable consumption, ethical values, environmental values and sustainable values used synonymously to describe care for environment.",yes?, consumerist values: generalized abstract beliefs that guide their consumption across many facets of their lives. (p.239),"campaigns, BUT The paper argues that focusing on values as leverage to bring about transformation towards sustainable consumption is WRONG.. ""[the ethical value paradigm] informs most scholarly work and most of the major activist and public policy initiatives, despite that contemporary theory and decades of empirical research argue against it. Consumers’ environmental footprints continue to climb, despite poll after poll reporting that large majorities declare their allegiance to environmental values. We should question whether these ethical values assumptions are helpful at all in actually making consumption more sustainable. "" (p.237) ""Theories of cultural change and the empirical track record both strongly suggest that environmental strategies based on the ethical transformation of consumerism cannot have the necessary impact in the time that we have remaining (estimates vary by expert and by problem but generally point to the years 2020 to 2050) to solve major overshoot problems."" (p.242) [INSTEAD] ""This alternative sustainability strategy requires effective market-facing social movements. And since the transformation process must aim at specific market ideologies, institutions, and practices, effective strategies must proceed market by market, rather than pursue an overarching shift in consumer society. ""(p.253)",Yes,not distinguishable between 1 and 2,"addressing ethical values e.g. through campaigns, but paper describes this approach (ethical value paradigm) as insufficient --""Theories of cultural change and the empirical track record both strongly suggest that environmental strategies based on the ethical transformation of consumerism cannot have the necessary impact in the time that we have remaining (estimates vary by expert and by problem but generally point to the years 2020 to 2050) to solve major overshoot problems."" (p.242)",No,,,"both, addressing ethical values e.g. through campaigns, but paper describes this approach (ethical value paradigm) as insufficient --""Theories of cultural change and the empirical track record both strongly suggest that environmental strategies based on the ethical transformation of consumerism cannot have the necessary impact in the time that we have remaining (estimates vary by expert and by problem but generally point to the years 2020 to 2050) to solve major overshoot problems."" (p.242)",,,"2 - consumption change, but values are seen as insufficient drivers","The paper argues that focusing on values as leverage to bring about transformation towards sustainable consumption is WRONG.. ""[the ethical value paradigm] informs most scholarly work and most of the major activist and public policy initiatives, despite that contemporary theory and decades of empirical research argue against it. Consumers’ environmental footprints continue to climb, despite poll after poll reporting that large majorities declare their allegiance to environmental values. We should question whether these ethical values assumptions are helpful at all in actually making consumption more sustainable. "" (p.237) ""Theories of cultural change and the empirical track record both strongly suggest that environmental strategies based on the ethical transformation of consumerism cannot have the necessary impact in the time that we have remaining (estimates vary by expert and by problem but generally point to the years 2020 to 2050) to solve major overshoot problems."" (p.242) [INSTEAD] ""This alternative sustainability strategy requires effective market-facing social movements. And since the transformation process must aim at specific market ideologies, institutions, and practices, effective strategies must proceed market by market, rather than pursue an overarching shift in consumer society. ""(p.253)",No,,
,62,"Horcea-Milcu, Andra I.; Abson, David J.; Dorresteijn, Ine; Loos, Jacqueline; Hanspach, Jan; Fischer, Joern, 2017",The role of co-evolutionary development and value change debt in navigating transitioning cultural landscapes: the case of Southern Transylvania,2. relevant,5,1,3) Synthesis/ review,No,,No,Here transition is used in the sense of transition towards a market economy,Yes,"Held values: Deeply held first-order preferences that shape and inform subsequent,
second-order preferences (ascribed values). First-order preferences form the conceptual and principle basis for judgements and decision making about the world, whereas second-order preferences are the real-world choices that flow from those first-order preferences. For example, the idea of sustainability (a first-order preference) may affect consumption choices (a second-order preference). As such, first-order preferences exist in the conceptual realm of ideas and ideals, whereas second-order preferences exist in the objective realm of choice and action (Abson and Termansen 2011). Ascribed values: The importance placed on nature, for example, on an ecosystem service or on a landscape respectively (Ives and Kendal 2014). We distinguish ascribed values from held values. Ascribed values refer to second-order preferences, which exist in the objective realm of choice and action (Abson and Termansen 2011). These are influenced by held values, which refer to deeply held first-order preferences.","ascribed values, assigned values, held values",No,"Yes, but here intrinsic rather refers to a held intrinsic valuation, not necessarily to intrinsic as valuing for non-instrumental reasons.","Yes, secondarily; the growing academic discourse about relational values may support an agenda of reconnecting the inhabitants of cultural landscapes to their natural environment",,No,,,,,1),"We also argue for the role of intrinsic, held values as intervention points of sustainability initiatives in the region (see also Abson et al. 2016); the exact effect and nature of their role (as intervention points) in the dynamic and resilience of this cultural landscape requires further social–ecological study",Interventions that support and empower small-scale farmers; we argue that the main holders of the ‘stabilizing’ value system are small-scale farmers,Yes,"intrinsic, held values",No,,,No,,,Yes,2,"We also argue for the role of intrinsic, held values as intervention points of sustainability initiatives in the region (see also Abson et al. 2016). Targeting these intrinsic, held values might be more efficient at maintaining cultural landscapes then focussing on specific outcomes (e.g. presence of a certain species). Care","First, we argue for greater appreciation and support of the social values and norms arising from generations of experiences of living in cultural landscapes. Second, strengthening the landscape interface relies on reconnecting the social and ecological subsystems. Third, our findings indicate that integrative landscape-based management and conservation strategies considering not only the scale of a landscape, but its heterogeneous social–ecological composition and configuration of functional and normative elements may ensure a more effective management for sustainability. Reconnecting the landscape interface to the value system, in practice, translates into community stewardship.",5) Other (reconnecting people to nature),"Reconnecting the landscape interface to the value system, in practice, translates into",2. Indirect drivers,"local people perceive and incriminate indirect drivers of change (Box 1) for the main problems in the area; the past and present political regimes, depopulation, aging, but also new lifestyle aspirations, were considered to explain the lack of jobs, low community spirit and poor education (Mikulcak et al. 2015; Hanspach et al. 2014). Also,",Yes,strong communities are needed to democratically negotiate diverging interests and build a shared vision for the future management of these valued cultural landscapes,I forced a bit the Yes answers
,63,"Horlings, L. G., 2015",The inner dimension of sustainability: personal and cultural values,1,5,8,2,Yes,"Transformation to sustainability can be defined as physical and/or qualitative changes in form, structure or meaning-making, but can also be understood as a psycho-social process, involving the unleashing of human potential to commit, care for and effect change for a better life.",No,,Yes,"Values refer to what people consider as important, to principles, priorities, processes of sense-making and value systems.","All kind of values, the paper review the literature about values","Yes (Value refers here to monetary worth, relative worth, or a fair return on exchanges, which are typically measured as numerical quantities)","Yes (The notion of ‘intrinsic value of nature’ in environmental debates points to the importance of nature in itself, apart from its anthropogenic use and functions)",No,"Yes, the focus actually of the paper is on personal and cultura values. Personal values refer to people’s motivational values and to the ways they make sense
of their environment in a symbolic way, as people attach meanings and assign value to their place. Cultural values refer to the mediating role of values in practices and styles. 
of behaviour (e.g. cultural food patterns, agri-culture), as
well as to overarching worldviews and value-systems.",Yes,Yes,"1. Yes, it is all about values and their link to sustainability",,Personal and cultural,1,As is the inner dimension for transformation (what is in the base of any change in people towards transformation for sustainability),"Not sure, but authors metion: Transformation means different things to different people or groups, and it raises ethical concerns such as what constitutes a more beneficial state, for whom, at what scale and who determines this",Yes,Personal values,No,,"None, the paper is a literature review of concepts and typologies of personal values but without a link to specific interventions or policies",No,,,"Yes, collective cultural values",1,"Cultural values, worldviews and value systems (literature conceptual review)",,6,,3,,No,,
,65,"Hvitsand, Christine, 2016",Community supported agriculture (CSA) as a transformational act-distinct values and multiple motivations among farmers and consumers,2,1,2,1,Yes,"The paper use the term “transformational” as interpreted in the meaning of being a critique of the current agro-food regime, and committed to a more just and sustainable future by re-shaping power relations from farm to table",No,,No,,Relational values and ethics,No,No,No,Ethics,No,No,2,"The paper talk about values but in a very broad sense, it considers values a lot of preferences of producers and consumers in the agrifood system they present (CSA)","At the CSA level, community level",1,The paper assume and test how the consumers of the CSA hold specific environmental and social justice values that make them prefer CSA over other food systems,A little bit mention of preference for CSA because consumers have a value againts food corporation and massive production of food,"Yes, producers and consumers","Values, preferences, attitudes, motivation","No, authors refer to producers and consumers but the values are described by group, generally",,Community supported agriculture (CSA),No,,,"Not exactly, social groups (producers and consumers)",2,,,,,,,,,"The study reveals that the Norwegian CSA producers, and consumers in general, have distinct values and are motivated by a desire of a production and food system, that safeguards aspects of environment (production without pesticides, soil conservation), justice (the consumers buy a shared part of the production, whatever it is), health (organic food), participation (relation producers and consumers), and communication"
,66,"Ives et al, 2019",Inside-out sustainability: The neglect of inner worlds,2. relevant,3),7,2) Theoretical,No,,No,,No,,"ethical values, compassion, empathy, generosity",No,No,No,No apart ethical values,No,,,,individual mainly; the collective level also mentioned,1),"In contrast, deep leverage points tackle underlying worldviews, paradigms and values—they are more difficult to work with, but have much stronger transformative potential.",,Yes,"innner world, worldview, paradigm, values",Yes,"The interior lives of individuals might be understood as a ‘deep leverage point’ (Meadows; How can individuals tap into inner sources—e.g. spiritual, emotional, value-related—to resource and sustain creative (scientific and other) endeavour in the face of climate change; The inner life as a means to sustainability outcomes","inquiry; What is the inner basis for taking action to influence the exterior world? How can individuals tap into inner sources—e.g. spiritual, emotional, value-related—to resource and sustain creative (scientific and other) endeavour in the face of climate change in a post-truth culture?",Yes,"3 exploring inner lives, personal reflection and introspection","Not only are our inner lives fundamental to the pursuit of social and environmental well-being, we suggest that the state of our inner lives ought also to be regarded as something worthwhile in its own right. In",No,,,,4),community stewardship,1. Direct drivers,"Inner life, with its values, goals and (often subcon-
scious) desires, can be understood as the deepest driver of behaviour and behavioural change. Because sustainability ultimately requires behaviour shift (Schultz 2011), reveal- ing, understanding (and potentially influencing) inner life is critical for developing strategies for change. Empathy",Yes,"Compassion, empathy and generosity, for example, are personal characteristics that mark individual expressions of sustainability.",
,67,"Ives, Christopher D.; Kidwell, Jeremy, 2019",Religion and social values for sustainability,2. relevant,5,7 religion,2) Theoretical,No,There is an emphasis on systems analysis in sustainabil- ity science which has been motivated by the awareness that wholesale systemic transformation is necessary to address the imminent threat of runaway climate change and ecologi- cal collapse. Meadows,No,,Yes,"In this article we refer to social values as a broad term which encompasses human values held or expressed at different scales of aggregation (sensu Ives and Kendal 2014), although we acknowledge that some scholars have been careful to distinguish between different value dimensions such as shared, social and cultural values (Kenter et al. 2015).",human values held or expressed at different scales of aggregation; self-transcendent values,No,No,No,"Most important were two continua: (1) from self-transcendence (e.g., protecting the environment) to self- enhancement (e.g., social power), and (2) from openness to change (e.g., freedom) to tradition (e.g., self-discipline). concepts such as compassion/love rather than self-transcendence",No,,,,social,1),"The practical sphere is akin to shallow leverage points, while the personal sphere is the deepest locus of change and includes beliefs, values, worldviews and paradigms","religiosity shown to be negatively associated with self-enhancement values such as hedonism, achievement and power, one",No,"[worldview] The practical sphere is akin to shallow leverage points, while the personal sphere is the deepest locus of change and includes beliefs, values, worldviews and paradigms. [The individual scale is the values held by individual members of these communities, which may be highly diverse and conflict at times with the values espoused at the other scales.]",No,,,Yes,3 religion,religion as an impor- tant sphere for further engagement on the level of values.,Yes,1. and 3.,A number of commentators have called for social values to be influenced or shifted to drive change necessary for a sustainable future. Some scholars have questioned the use or veracity of policy interventions to precipitate transitions in social values.,"religion and cosialisation; religion is a powerful contextual and institutional influence on social values; Values can be embedded, shaped and reinforced through socialisation as faith com- munities of individuals participate in practices and form identities and relational bonds (e.g., Kidwell et al. 2018). progressive formalisation of values expressed, shared and moderated, then consolidated by societal processes.” Religion is one such key process that can enable the emergence and dissemination of values across multiple social scales.","2 and ) 5) religion, dissemination, consolidation, shared, moderated","The point we want to make is that these scales are related in a complex way, with values being consolidated and then negotiated across scales.; Again, our point here is not that values are uninflu- enced, but that the dissemination and mobilisation of val- ues is complex (Kidwell et al. 2018).",3. None,,No,,
,68,"Jenkins, Kirsten; Sovacool, Benjamin K.; McCauley, Darren, 2018",Humanizing sociotechnical transitions through energy justice: An ethical framework for global transformative change,2. relevant,"5) None of the above. It is about intergration of energy justice with transition frameworks (multi-level
perspective framework)",5. Energy,2) Theoretical,Yes,"Refer to ""complex, unpredictable, frequently unprecented and radical outcomes"".",Yes,"But defined as ""energy transition"" - ""a change in
an energy system, usually to a particular fuel source, technology, or prime mover (a device that converts energy into useful services, such as an automobile or television)”.",No,,"It refers to values of nature - energy (hydroelectric, fossil fuels, wind energy)","Yes - transition systems that ""provide both security of supply and access to energy"". Justice must include concern for ""fairly distributing energy infrastructure and services, allowing equal access to decision-making, and fostering crosscutting participation of marginalised groups"".",No,No,No,Yes,Yes,3. No,,,,,"Relationship between values and power is not discussed but the paper identifies this relationship as a potential new area of further research to explicitly explore agency, power and politics in energy justice and transitions.",No,None,No,,Policy development/reviews to promote energy justice,Yes,2. Removing barriers or creating enabling conditions for people to act on their values,"3.) Development of policies or policy reviews geared towards ""fairness, distribution (energy infrastructure and services), accessibility and affordability of energy as well as allowing equal access to decision-making and fostering participation especially of marginalised groups"" to promote energy justice.",No,,,"- Removing barriers through formulation of a ""socially just sustainable energy policy"".",6) None/Not applicable,,3. None,,Yes,"equity, fair distribution, equal access to decision making and participation to promote energy justice",
,69,"Jordan, Karen; Kristjansson, Kristjan, 2017","Sustainability, virtue ethics, and the virtue of harmony with nature",1. Highly relevant,3) TPT3- School education (Fostering harmony with nature – virtue ethics and sustainability education and School climate & exemplars pp.18-20),8. No specific focus (general paper),"1) Empirical
",No,,No,,Yes,"Values are not only abstract ideals but also motivators that shape people’s thoughts and attitudes, as well as guide their actions and behaviour in certain distinct ways (see Schwartz et al. 2012). it must be acknowledged that values are different constructs to virtues. pp. 7",Values of nature,No,No,"Yes. (this article proposes a new virtue, ‘harmony with nature’, that addresses the interconnectedness of our relationship with nature, re-visioning of human flourishing as being necessarily situated within nature).",No,"The authors propose that virtue ethics, grounded in Aristotle’s Nicomachean Ethics, provides a framework with which to tackle such a transformation; to redress the human-nature relationship and help foster a more ecological perspective; to facilitate a more holistic and integrative view of sustainability; and to explore questions of how to live and flourish within a more sustainable world. The approach is called Human flourishing in harmony with nature.",No,Yes - implicit,"They use the term virtues and include values as a type of virtue. Along the text the importance of values towards sustainability is mentioned several times, yet the concept of values is not explicitly defined.",Individual,5) none/unclear,,NA,No,Virtues,No,,NA,No,,,No,,,NA,4) Critical reflectoin and learning,"A virtue that concerns the human-nature relationship must involve an awareness that we, as individuals, exist within a functioning society that exists within nature. We must be aware of the extent of such a relationship. A sustainable relationship with nature involves not just the recognition that we are part of a larger ecosystem, but also a deeper, more complex understanding that nature is inextricably linked to society as a whole, as well as to individuals. A virtue concerning our relationship with nature needs to include the perception and reasoning that nature encompasses all of society, and therefore permeates all aspects of our lives. This realisation and awareness is crucial to sustainability.",3. None,,No,"Sustainable development requires a transformational approach, involving a fundamental change in how humans relate to each other and to the environment (Hopwood, Mellor, and O’Brien 2005).",
,70,"Katano, Yohei; Greenberg, Pierce; Agnone, Jon,",Traditional or Economic Values? Analyzing Absentee Landowner Attitudes Amid Social and Agricultural Transformation in Japan,2,5,7. Place attachment,1,No,,No,,No,,"Place attachement (The cognitive or emotional linkage to a particular setting or environment. They are closely tied to the social bonds associated with certain places—such as family relations, community involvement, or other social dynamics that result in a feeling of rootedness in an area)",Yes (wheter to maintain land for little or no economic gain),No,Yes (wheter they feel a connexion to their ancestors),,No,No,No,,,,,"Place attachment is hypothesized to occur by three reasons, and one is by historical struggles towards land rights and ownership in Japan",Yes,Their place attachment.,Yes,"This paper analyzes the attitudes of absentee agricultural landowners in Japan to better understand the prevalence of economically rational versus traditional attitudes toward land ownership. Active management of the land may be reflective of a deeper attachment to the land, rather than an economic motivation; when agricultural land is not used or managed, absentee landowners may be more willing to sell it for the right price.","Three factors might jointly influence traditional values and place attachment: (1) the social and traditional significance of rice, (2) collective memory of the oppression of labor tenants, and (3) social norms around “small farming” policy.",No,,,,,,,,,,,,,"Descriptive statistics show that roughly 57 percent of residents holds an economically rational view toward land, while 43 percent holds a “traditional values” view. Further, logistic regression analysis suggests that concern for the region in which they hold land (i.e., elements of place attachment) is the strongest individual-level predictor of holding traditional views toward their land."
,71,"Katrini, Eleni, 2018","Sharing Culture: On definitions, values, and emergence",2. relevant,1,8,2) Theoretical,No,N/A,No,N/A,No,N/A,"ethical values, collective values: solidarity, reciprocity, resourcefulness, sustainability",N/A,N/A,N/A,No,No,No,,,,4 - condition,"values as basis, as defining and relating element, "" framework [of sharing culture] distances itself from economic transactions sustaining ‘sharing economy’ practices, while focusing on human needs and welcoming characteristics of solidarity and reciprocity"". (p.442), ""‘Sharing culture’ relates to social networks that grow informally within a region between diverse stakeholders and have as their main goal to co-produce, manage, and share resources, time, services, knowledge, information, and support based on solidarity and reciprocity rather than economic profit. The goal of sharing culture is to create an alternative pathway for citizens to serve their daily needs in a more sustainable, resourceful, and socially engaging manner by tapping into resources within their region."" (p.430), ""
Sharing culture practices can be triggered within a community through collective values, meanings, and human needs. ""(p.440)","Communities that are sharing common assets need to actively work together and constantly negotiate the terms under which the sharing is taking place. Going beyond sharing resources, they need to share power to achieve egalitarian sharing (Stavrides, 2016). (p.430)",no,"individuals as actors in sharing culture which enable -on a local level - transformation towards more resourceful, environmentally sustainable and socially engaging living",Not sure,"solidarity and reciprocity described as basis of sharing culture, and as motivator to join such communities. ""Sharing culture practices can be triggered within a community through collective values, meanings, and human needs. ""(p.440)",participation at all levels of decision-making,no,,,yes,2,"values as basis, as defining and relating element, "" framework [of sharing culture] distances itself from economic transactions sustaining ‘sharing economy’ practices, while focusing on human needs and welcoming characteristics of solidarity and reciprocity"". (p.442), ""‘Sharing culture’ relates to social networks that grow informally within a region between diverse stakeholders and have as their main goal to co-produce, manage, and share resources, time, services, knowledge, information, and support based on solidarity and reciprocity rather than economic profit. The goal of sharing culture is to create an alternative pathway for citizens to serve their daily needs in a more sustainable, resourceful, and socially engaging manner by tapping into resources within their region."" (p.430) ---""Sharing culture practices can be triggered within a community through collective values, meanings, and human needs. ""(p.440)","sharing culture, enabling",1 + 4 + 5 (participation at all levels of decision-making),"Sharing culture’ relates to social networks that grow informally within a region between diverse stakeholders and have as their main goal to co-produce, manage, and share resources, time, services, knowledge, information, and support based on solidarity and reciprocity rather than economic profit.  (p.430)",1+2,"sharing culture based on solidarity promotes environmental sustainable resource use and enable access to resources which might have been otherwise out of reach, alternative pathway to capitalism",Yes,"Sharing culture’ (…)based on solidarity and reciprocity rather than economic profit.  (p.430) ""value of sharing culture practices by showcasing their synergic nature in satisfying human needs while being resourceful and socially engaging"" (p.443)",
,72,"Kaye-Zwiebel, Eva; King, Elizabeth, 2014",Kenyan pastoralist societies in transition: varying perceptions of the value of ecosystem services,2. relevant,5) None of the above - Paper is about perceptions of communities in transition - pastoralist communities - on conservancies and ranches (ecosystems),"1. rapid/large land use change (e.g. ecotourism, restricted grazing) in conservancies and ranches.","1) Empirical
",No,,No,,No,,"Values of nature/ecosystem services e.g. grazing land, fodder, habitat for wildlife; economic benefits/monetary values (e.g. employment opportunities, income from ecotourism or sale of livestock products; Relational values (e.g. reciprocity, sanctions, norms of fairness); Regulating services for long-term ecological resilience","Yes - Nature (i.e. Conservancies and ranches) that provides grazing land/fodder for communities' livelihoods specifically livestock keeping/pastoralism which is embedded in their culture. ""communities maintained the authority to utilize the conservation area as reserve grazing""; ""Communities that more frequently perceived that conservation areas offered benefits to livestock health tended to perceive fewer benefits from employment"".",No,"Yes - Relational values including relationships amongst communities and their land/conservancies - reciprocity, sanctioning, and strong norms of fairness. ""reciprocity is manifest in numerous ways; two of the most salient are food sharing between households and long-term lending of livestock""; ""In the communities we studied, food sharing was fairly common overall but was most frequent in C1 and C3""; Long-term livestock lending, on the other hand, was not as common and showed stronger differences between communities"".",No,No,"
",,,Conceptual framework and values as variables are not discussed but the paper recognises both individual and group/collective values in conservancies/ranches for pastoralist communities.,5) None/unclear,N/A,None (No discussion of relationship between values and power).,No,,,,,,,,Yes,"1. Changing people's values - communities studied are undergoing transformations through emergence and establishment of alternative sources of livelihoods (e.g. ecotourism, employment), providing opportunities (previously non-existent) which influence changes in communities perceptions towards ecosystem values (from conservancies and ranches).","The emergence of ecotourism has created new linkages between wildlife and livelihoods, as well as new decision-making dynamics, as communities form alliances with external organizations (Gadd 2005). As new land-use strategies arise, we can expect the terms and conditions of new land-use policies to shape residents’ perceptions and values regarding ecosystem services, economic benefits, and management options","Interventions include new land use strategies and policies to ""shape residents’ perceptions and values regarding ecosystem services, economic benefits, and management options"".",6) None/ Not applicable,,2. Indirect drivers,"Institutions and governance - rules, social capital, partnerships. Emergence and establishment of alternative sources of livelihoods (such as ecotourism and reserved grazing areas) has led to development of institutions and governance structures through participatory processes to guide management of ecosystems i.e. conservancies/ranches.",No,,
,73,"Kendal and Raymond, 2019",Understanding pathways to shifting people’s values over time in the context of social–ecological systems,2. relevant,5,7 social-ecological systems,2) Theoretical,No,,No,,Yes,"values conceived as guiding principles (transcendental values) and values that people assign to people, places, or things around them (contextual values); In social psychology, transcen- dental values (also known as held or core values) are seen as abstract ideals or beliefs about desirable end states or behaviours that transcend specific situations (Schwartz and Bilsky 1987). Schwartz","transcendental values, contextual values",only mentioned,only mentioned,a bit of focus,"contextual values (values that people assign to people, places, or things around them)",No,,,,individual and group,1,Shifting people’s values has been identified as a critical step on the road to sustainability and halting biodiversity loss (Ives and Fischer 2017).,"as a value orientation; Schwartz (1992, 1994) identified a universal and relatively stable set of values grouped into two bipolar dimensions of conflicting values: self-transcendence values (universalism and benevolence) versus self-enhancement values (power and achievement)",Yes,values,No,,"socialisation and internalisation; 
People influence each other’s values through processes of value socialisa- tion and internalisation (van Riper et al. 2018). Studies on the parent–child relationship suggest that socialisation is an ongoing process of parents attempting to pass on their values to children. Cultural values influence an individual’s tran- scendental values through socialisation, internalisation, or by participation in collective action.",Yes,1,(A) immigration and emigration of individuals from the group; (B) change in individual’s values over the life course; (C) social–ecological change,Yes,1,driving value change remains an important consideration for many advocates and practitioners in sustainability science (Ives and Fischer 2017).,(A) immigration and emigration of individuals from the group; (B) change in individual’s values over the life course; (C) social–ecological change,5 socialisation and internalisation,"Cultural values influence an individual’s tran- scendental values through socialisation, internalisation, or by participation in collective action.",1. Direct drivers,"Recent work has explored the role of hedonic (pleasurable well-being) and eudaimonic (virtuous well-being) values in the accrual of benefits of connection to and contact with nature, and as drivers of pro-environmental behaviours (Steg et al. 2014).",No,,
,75,"Kenter,et al., 2019",Loving the mess: navigating diversity and conflict in social values for sustainability,2. relevant,5,8,2) Theoretical,No,,No,,Yes,We adopt a post-normal view grounded in epistemic pluralism that suggests there is no ‘one correct way’ of conceptualising social values; social values as lenses of worthi- ness: lenses of what is considered to matter,social values,"yes; The Life Value Framework, and the relation between its four frames and instrumental, relational and intrinsic value justifications (adapted from O’Connor and Kenter 2019). ES","yes; Stålhammar and Thorén (2019) point out that these value types are somewhat caricatured, and that environmental ethics has long had more nuanced interpreta- tions of instrumental and intrinsic values that are inclusive of relational value justifications (e.g. Naess 1973). As","yes; Relational values, in the sense of values pertaining to meaningful, non-substitutable relationships between people and their environment, were; Relational values can refer to the ethical nature of value as being anthropocentric, yet non-instrumental, in the sense of not open to trade-off (Díaz et al. 2015; Himes and Muraca 2018); or it can relate to the content of transcendental or contextual values as pertaining to relationships (Klain et al. 2017; Gould et al. 2019); or it can refer to a ‘relational field’ as the source of value, rather than the value object or subject (Muraca 2011, 2016). Importantly,",no,Yes,Yes,1. Yes – explicit,"Fig. 4 The Life Value Framework, and the relation between its four frames and instrumental, relational and intrinsic value justifications (adapted from O’Connor and Kenter 2019). ES ecosystem services, NCP nature’s contributions to people",social values,1) leverage point (process); 2] 4) Other (specify): transformative valuation,"Whether the understanding of social values is perceived as a critical, emancipatory, and potentially transformative affair or as an objective, empirical exercise, which may nonetheless include the observation of transformative social values; This is of particular importance and increasing debate within the sustainability field, because the degree to which values are pre-formed and stable will more generally determine the usefulness of interventions targeting values (e.g. mindfulness or targeted deliberations) as a strategy for sustainability transformation.; Through a mutual recognition of differences, viewing sustainability issues through different lenses of social values provides a richer and more comprehensive picture and can offer a more inclusive and more relevant value-evidence basis for sustain- ability transformation.; values can be conceived of as both a driver and an outcome of that change","discussed extesively; A dominant scientific framing of sustain- ability privileges one way of knowing, which can depoliti- cise inherently political challenges (Sletto 2008). Exam- ples include the concepts of the Anthropocene (Haraway et al. 2015) and sustainability itself (Ferreira 2017), which homogenise social drivers apolitically. Consciously or unconsciously privileging one set of social value lenses over others can manifest in social–ecological injustices (Collard et al. 2018). Certain",No,individual values,Yes,whether societal values are considered an independent construct or an aggregation of individual values. Thus,,Yes,1 and 3,"Internalisation and socialisation are the key processes that facilitate the scaling up and down of values within hierarchies of value providers, such as individuals; This is of particular importance and increasing debate within the sustainability field, because the degree to which values are pre-formed and stable will more generally determine the usefulness of interventions targeting values (e.g. mindfulness or targeted deliberations) as a strategy for sustainability transformation.",Yes,1 and 3:outcome,the degree to which values are pre-formed and stable will more generally determine the usefulness of interventions targeting values (e.g. mindfulness or targeted deliberations) as a strategy for sustainability transformation.; Values can be conceived of as both a driver and an outcome of that change.,Investigation of crisis-triggers for pro-sustainability value-change and levers for ‘rippling out’ changes.the usefulness of interventions targeting values (e.g. mindfulness or targeted deliberations) as a strategy for sustainability transformation.,3 and 4,Socialisation is grounded in personal reflections and intra- individual deliberation.,1. Direct drivers,"Crisis triggered by natural hazards shortens even more the feedbacks between values as drivers and outcomes. As such, the opportunity space for responses to risks is delineated and shaped by deliberated, reconciled societal, communal and group values, but at the same time, crisis may be the most rapid trigger for radical changes in our principles and life goals, and this in turn is likely to affect contextual values.",Yes,"If other-regarding transcendental values that underpin the ethos of sustainability, such as equity, generosity and care, are to be promoted, there is a precursory requirement to transparently observe diversities of values and needs alongside privileging mechanisms of power. In","the Life Value frame diagram is not about transformation, but thought it's relevant"
already coded - include,76,"Kirwan, James; Maye, Damian; Brunori, Gianluca, 2017","Reflexive Governance, Incorporating Ethics and Changing Understandings of Food Chain Performance",2,5,2,"1) Empirical
",No,,No,,No,,"The paper doesn't mention values directly, but it talks about ethics and ""individual ethical decisions"" in a way that can be interpreted as ""value as principle"".",No,No,No,No,No,No,3. No,,The paper explores individual ethical decisions and how they can scale up towards a sustainability transition in the food system.,5,,"In a recent article, Hinrichs (2014) argues that people’s everyday social practices develop according to a shared discourse, but that crucially the distribution of power, politics and governance affect the prevailing discourse and help define what are considered as legitimate truth claims. In other words, who is it that defines what is ‘good’ or ‘bad’ performance and what are the political processes involved? [...] ""At the same time, it is important to acknowledge that the distribution of power within Food Suplly Chains is often very unequal, with some actors (most notably corporate retailers and large-scale processors) having a considerable influence over the behaviour (whether ethical or otherwise) of multiple others within the chain.""",Yes,"ethical decisions, ethical commitment, ethical awareness",No,,"reflexive governance has the potential to both accommodate and actively develop ethical consumers, ethical firms and public administrations/policymakers. An ‘ethical consumer’ can be described as a consumer who reflects on the indirect consequences of their choices, given their embeddedness in socio-technical and socioecological webs, and as a result changes their frames and behaviour accordingly. As deliberation fosters reflexivity, consumers’ engagement with ethical concerns – that is, coherence between individual behaviour and social norms – depends on their level of exposure to deliberation and capacity to change as a result of that deliberation. An ‘ethical firm’ is a firm that introduces reflexivity into its internal governance structures, opening up appraisal of its decision-making processes and assessments of performance to stakeholders, being prepared to change its operations accordingly. The degree of ethical engagement of a firm is not only related to its performance on specific issues, such as pollution or labour rights, but also to its intentions, which depends on how it organises its appraisal of sustainability and its subsequent translation into commitment. Public administrations can have a crucial role to play in enabling reflexive governance, as they can establish metarules for all actors involved in a chain that can help foster processes of reflexive governance (Smith and Stirling 2007) and help breakdown simplistic dichotomies of what represents ‘good’ or ‘bad’ performance (Lakoff 2010). Reflexivity in public administration itself can enable them to adapt their procedures to issues that emerge through deliberation; nevertheless, their transformative role is often limited by bureaucratic rigidities.",Yes,1 and 2,"""Crucial to ensuring change is the need to encourage both individual actors and institutions to submit their respective frames of reference to public scrutiny through deliberation, and subsequently to consider transforming their existing frames of reference when assessing performance. Key to this is the notion of reflexivity, which is variously defined but can be thought of as a ‘critical reflection on prevailing social arrangements, norms and expectations’ (Adkins 2003, p. 22). This requires that, either through a process of self-reflection or policy support, actors (including scientists, policy-makers, institutions, producers and consumers) develop an ethical awareness and hence sense of responsibility for their actions through reflexively critiquing
their mode of action and developing new frames of reference in relation both to their practices and to the performance of FSCs. In other words, contrary to the
ethics of ‘homo economicus’, for whom everything that is legal is also ethical, the first ethical commitment of citizens is to actively search and ask for information, while the duty of producers is to provide as much information as they can and to ‘open up’ assessment of their performance to stakeholders.""",No,,,,3 and 4,"See answer to 4.4. The paper presents a ""multi criteria performance matrix"" (MCPM), which can be used to reflect upon one's ethical principles. ""It is possible to see how the ""MCPM has the potential to inform and influence the governance of food systems. Exposed to the matrix – which needs to be understood as a dynamic matrix, continuously updated through deliberation – consumers are encouraged to reflect upon impacts they might never have thought of, and to search for products and brands that address these specific impacts. In turn, firms can be encouraged to anticipate consumers’ choice by addressing aspects of the matrix that they may not have considered important before. Scientists, given the emergence of these issues, may be driven to develop novel evaluative criteria that measure these emerging impacts. In turn, policy makers may be encouraged to regulate in such a way that guarantees the mitigation of negative impacts and/or supports positive impacts. In this way, actors in the public, policy, science and market spheres can give voice to multiple meanings of FSC performance (Funtowicz and Ravetz 1993; Kirwan et al. in press) and more actively reflect, learn and make decisions; furthermore, inputs coming from one sphere (for example, the public sphere) feed reflection into another sphere (for example, the scientific sphere), thereby generating new questions and new dilemmas that require further debate.""",3. None,,Yes,The paper argues that ethical awareness and ethical decisions are key to reaching sustainability.,"This paper is borderline to be be excluded from the review. It's not explicitly about transformation, transitions or values as concepts/theories. But it does explore how ethical principles can be better accommodated in food systems to achieve sustainability."
,77,"Kothari, 2016",The search for radical alternatives - key elements and principles,2. relevant,1,8,3,Yes,"The definition is for 'transformative alternatives' - there is not a straight forward definition but the argument is that 'alternatives' to unsustainable development are forces for transformation. Altenratives are defined by 5 qualities: ecological integrity and resilience, social wellbeing and justice, direct adn delegated democracy, economic democracy, and cultural diversity and knowleedge democracy. As a rule of thumb, if an initiaitive helps to reach at least two of these, without violating others, it can be considered a transformative alternative.",No,,No,,"ethical values.., inlcuding compassion, empathy, honesty & truthfulness, tolerance, generosity, caring and others'.",no,refers to 'ecological integrity and the rights of nature' as a principle of transformative alternatives,no,no,Yes,No,"1. Yes – explicit
",,"community is seen as teh primary level of human activity ' a self-identified collection of people with some strong common or cohesive social interest' - cn be various forms, inlcuding virtual.","3, 4. USes term 'bedrock'. Values underly principles that are features of tansformative initiatives. The roots of ecological unsustainability and injustice include: hierarchical states, corporate power, patriarchy, alienation from nature and from own spiritual selves..... These bedrock values are what opposes these","Values are seen as the 'bedrock' that underly 'principles' that define transformative inititiatives. (see previous entry for examples of values). It says ""these are esuosed by most spiritual traditions and secular ethics"".","only implicitly, that the kind of values specified are in opposition to structural roots of unsustainability/injustice which include e.g. power relations of patriarchy etc",no,,,,,,,,Yes,2,"this is not highly explicity, But it considers people separated from their own spiritual selves by current power structures. These spiritual selves are built on values we need. SO in a sense the values we need are conceived as prevalent but supporessed. People are alienated from their true selves and true relationships with nature.",very many examples of community initiatives are mentioned. They are community-based 'altnernatives'. So the focus is not just in criticising the mainstream but in practicing alternatives to it that in combination can build to a transormative force.,"i would say all of these feature among the examples. The process that is highlighted is Vikalp Sangam - (alternatives confluences) - 'a platform for networking of groups and individuals worjing on altneratives to the currently dominant model of development and governace, in various spheres of life'",,2. Indirect drivers,,Yes,"gives examples: compassion, empathy, honesty, tolerance, generosity, caring",
,78,"Kowasch, Matthias; Lippe, Daniela Franziska, 2019",Moral impasses in sustainability education? Empirical results from school geography in Austria and Germany,2. relevant,3,8,"1) Empirical
",No,,No,,No,,not 100% clear but mentions ethics and morals and talks of universal values.,no,no,no,no,No,No,3. No,,individual but does also refer to existence of universal values,1,"focus is school educaiton and the teaching/creation of certain values that supprot sustainability, inlcuding e.g. sustainable consumption choices",no,Yes,refers to 'promoting' certain desirable values'. Uses 'ethical' - e.g. 'instruction to help tunr ethical obligations into actual conduct'. Also 'moral compass',No,,education for sustainability,discuss two educational pathways - ESD1 is 'for' sustainable development and is more instrumental and even indictrination. ESD2 is 'as' SD and is mancipatory based on teaching critical thinking.,ESD1 is definitely 1. ESD2 might be more about 2.,,no,,,,,,,,,,I struggled to find clear argument in this paper - which is why there is not much detail recorded
,80,"Larsson, Johan; Holmberg, John, 2018",Learning while creating value for sustainability transitions: The case of Challenge Lab at Chalmers University of Technology,2. relevant,5,8,"1) Empirical
",Yes,"Transformations - When unsustainable locked-in systems require fundamental change, bsiness-as-usual is no longer an option to achieve sustainability (4411)",No,,Yes,"Defines 'transformative' and integrative value. ""Transformative value is here
constituted by outcomes that challenge business-as-usual practices
that reinforce the lock-in of systems understood as unsustainable.
Integrative value is here constituted by the awareness raised and
trust built when a diverse group of actors, disciplines, and perspectives
are brought together in dialogue to explore a common
issue. Value creation that is transformative and/or integrative here
refers to the creation of influence on sustainability transitions in
terms of direct outcomes as well as potential future societal impact.""",Hmmm.... always refers to 'value' rather than values. Its about 'outcomes' - creating outcomes that contribute towards (are valuable for?) sustainability.,no,,,,no,,,,,4. value creation,"""This dialogic recognizes that 
new value is formed in processes of change, emergence, and creation. 
Further, the individual forming the value is also going through 
a process of change and creation. In terms of value creation specifically 
for sustainable development, the value created should be 
provided with direction (e.g., towards sustainability) and purpose 
(e.g., for the well-being of today’s and future generations). 
""","only in relation to learning environments that empower. Drawing on Ryan and Deci 2000 they identify three motivational factors that enable students to create value: compentence, autonomy and relatedness. : Competence is enhanced by providing optimal challenges,4 feedback,
and freedom from demeaning evaluations. Autonomy is
enhanced by choice, acknowledgement of feelings, and opportunities
for self-direction. Relatedness is enhanced by belongingness
and connectedness with others. In the context of sustainability
education, competence could be fostered by equipping students
with knowledge, methods, and tools to handle complex sustainability
issues including abilities of leading one-self (Stewart et al.,
2011) by clarifying one’s own values, strengths, and visions. Autonomy
would here, for instance, depend on the level of involvement
among the students in analyzing the systems, identifying
challenges, defining strategies, creating results, and applying solutions.
5 Relatedness is partly acknowledged by the integrative
aspect of the learning environment; for the students it could be
realized by integrating different educational backgrounds and
cultures.
""",Yes,"value creation, change, motivation",Yes,"as per revious answer - says the floowing inspired by Bruyat and Julien 2001: ""This dialogic recognizes that 
new value is formed in processes of change, emergence, and creation. 
Further, the individual forming the value is also going through 
a process of change and creation. In terms of value creation specifically 
for sustainable development, the value created should be 
provided with direction (e.g., towards sustainability) and purpose 
(e.g., for the well-being of today’s and future generations). 
""",Education through 'challenge labs',Yes,3. (dialogue between 1 and 2 through learning environment),"its not that clear but this is probably closest to explaingin it: ""The central aspect of the Challenge Lab learning environment e 
the backcasting approach based on sustainability principles 
(Holmberg and Rob_ert, 2000) in combination with value clarification 
e is important. This provides a framework that guides actions 
and decisions towards sustainability when the students try to make 
sense of and navigate uncertainty and complex real-world systems. 
Designing the process based on the motivational factors of 
competence, autonomy, and relatedness (Ryan and Deci, 2000), 
with the teachers as facilitators, created space for the students to 
formulate research questions on their own and intervene in systems 
to address it, supporting deep learning and motivation.""",Yes,3 (1 and 2 combined),"It doesn't actualy talk about social values but of 'integrative value' : Integrative value is here constituted by the awareness raised and 
trust built when a diverse group of actors, disciplines, and perspectives 
are brought together in dialogue to explore a common 
issue. 
",education through sustainability challenges - in order to creat value (which seems to be a dialogue between cahnging values and enabling/removing barriers),6,,3. None,,No,,
,82,"Leiserowitz, Anthony A.; Kates, Robert W.; Parris, Thomas M., 2006","Sustainability values, attitudes, and behaviors: A review of multinational and global trends",1. Highly relevant,5,8,3) Synthesis/ review,No,N/A,partly,"Most advocates of sustainable development recognize the need for changes in human values, attitudes, and behaviors in order to achieve a sustainability transition. The degree of change needed, however, depends on how one defines and envisions the goals of sustainability.  (p.433) AND following NAS: ""a minimal sustainability transition would be one in which “the world provides the energy, materials, and information to feed, nurture, house, educate, and employ the many more people of 2050—while reducing hunger and poverty and preserving the basic life support systems of the planet” (p.435) compared to ""The Great Transition scenario posits a world beyond 2050 in which the quality of human knowledge, creativity and self-realization are the measure of development, not the quantity of goods and services. While providing material sufficiency for all, it embraces equality, empowerment, and deep respect for the intrinsic values of nature. The Great Transition scenario specifically declares value change as a major tool and requirement for attaining a sustainable world, which would also require changes in lifestyles and in economic and social institutions. The Great Transition Initiative has since suggested that the requisite values are the quality of life, human solidarity, and ecological sensibility (p.435/436)",Yes,"Values are abstract ideals, such as freedom, equality, and sustainability. They often evoke emotional reactions and are typically expressed in terms of good or bad, better orworse, desirability or avoidance.Values define or direct us to goals, frame our attitudes, and provide standards against which the behavior of individuals and societies can be judged. (p.414)","fundamental values adopted by UN General assembly essential for international relations such as freedom, equality, solidarity, tolerance for respect and shared responsiblity (see p.415); values essential to sustainability: quality of life, human solidarity and ecological senisbility (p.418), values of individuals (freedom, self-realization, creativity, and empowerment) which might stand in contrast values of collectivism (community solidarity, cohesion and cooperation ) (p.436), public values (p.438), environmental vlaues, other values such as economic growth, sustainability values","mentions instrumental and intrinsic, not focus","mentions instrumental and intrinsic, not focus",No,environmental values /sustainability values used as broad terms,"No, see 3.4.",No,,,"individual, collective , global,",2,"Paper sees values, attitudes and behaviors as the core drivers to achieve sustainability, regarding values ir sheds light on values underlying different efforts to achieve sustainability and what values are echoed in surveys with the public. It then argues that the necessary values to achieve a transition towards sustainability are in place, but not prioritized :""CHOOSING VALUES Finally, we live in a world of limited resources, including time, energy, money, and attention. In this context, human beings are forced to choose, consciously or unconsciou"" sly, between competing values. Individuals and societies may unanimously support abstract values, such as economic growth, security, freedom, and environmental protection in isolation, but in the realm of concrete decision making, these values are often incommensurate, and trade-offs have to be made. (..) Almost all choices involve some explicit or implicit system of
weighting or prioritizing different values, ranging from the individual choice (...) to collective choices ""(p.440) ""Widely shared sustainability values and attitudes are a necessary but insufficient condition for the achievement of sustainability goals. Values and attitudes, despite their importance, often do not translate directly into actual behavior""(p.438)-->Auhors then discuss ""critical gaps or barriers that obstruct the translation of abstract values and attitudes into concrete actions."" (p439) (i) first ""the existence, direction, and strength of particular values and attitudes. For example, despite a remarkable global public consensus regarding the value of environmental protection, the current human-nature relationship is clearly unsustainable. In this case, global environmental values exist and are heading in the right direction but remain low priorities relative to other values (e.g., economic growth)"". (ii) second, ""at the level of the individual. Individuals often lack the time, money, access, literacy, knowledge, skills, power, or perceived efficacy to translate their values into action"" (iii) third barrier is ""structural, including laws, regulations, perverse subsidies, infrastructure, available technology, social norms and expectations, as well as the broader social, economic, and political context (e.g., the price of oil, interest rates, currency exchange rates).""",N/a,Yes,"values (indiviudal and collective) , attitudes and behavior (1). --""Values are abstract ideals, such as freedom, equality, and sustainability. They often evoke emotional reactions and are typically expressed in terms of good or bad, better orworse, desirability or avoidance.Values define or direct us to goals, frame our attitudes, and provide standards against which the behavior of individuals and societies can be judged. Attitudes refer to the evaluation of a specific object, quality, or behavior as good or bad, positive or negative. Attitudes often derive from and reflect abstract values (2). Finally, behavior refers to concrete decisions and actions taken by individuals and groups, which are often rooted in underlying values and attitudes. This review focuses on individual and societal values, attitudes, and behaviors that will either support or discourage a global sustainability transition"" (p.414)",No,"not in sense of Schwartz et al. more about general values e.g. for international relations such as freedom, equality, solidarity, tolerance for respect and shared responsiblity (see p.415); for sustainability: quality of life, human solidarity and ecological senisbility (p.418), values of individuals (freedom, self-realization, creativity, and empowerment) which might stand in contrast values of collectivism (community solidarity, cohesion and cooperation ) (p.436), public values (p.438), environmental vlaues, other values such as economic growth, sustainability values",,"No, speaks about hindrances see net cells",2,"Paper argue that requisite values for a sustainability transition are already in place , but not acted on (value-action gap), ""Widely shared sustainability values and attitudes are a necessary but insufficient condition for the achievement of sustainability goals. Values and attitudes, despite their importance, often do not translate directly into actual behavior""(p.438)--> three barriers are listed, ina dditon to structural/politeconomci and the strenth of the values there is also a barreir described particulalylr on the individual level2"" Individuals often lack the time, money, access, literacy, knowledge, skills, power, or perceived efficacy to translate their values into action. (...) Finally, mere habit and routine are important barriers in the lives of many individuals; it takes time and energy to overcome bad habits, even habits as simple as leaving the lights on in an unoccupied
room."" (p.439) Individuals and societies may unanimously support abstract values, such as economic growth,security, freedom, and environmental protection in isolation, but in the realm of concrete decision making, these values are often incommensurate, and trade-offs
have to be made. (..) coal. It is typically only in the concrete decisions that the tensions between different values or the existence of hidden attitudes become apparent. Almost all choices involve some explicit or implicit system of weighting or prioritizing different values "" (p.440)",Yes,?,"Paper sees values, attitudes and behaviors as tcore drivers to achieve sustainability, regarding values it sheds light on values underlying different efforts to achieve sustainability and what values are echoed in surveys with the public. It then argues that the necessary values to achieve a transition towards sustainability are in place, but not prioritized :""CHOOSING VALUES Finally, we live in a world of limited resources, including time, energy, money, and attention. In this context, human beings are forced to choose, consciously or unconsciously, between competing values. Individuals and societies may unanimously support abstract values, such as economic growth, security, freedom, and environmental protection in isolation, but in the realm of concrete decision making, these values are often incommensurate, and trade-offs have to be made. (..) Almost all choices involve some explicit or implicit system of
weighting or prioritizing different values, ranging from the individual choice (...) to collective choices ""(p.440) ""Widely shared sustainability values and attitudes are a necessary but insufficient condition for the achievement of sustainability goals. Values and attitudes, despite their importance, often do not translate directly into actual behavior""(p.438)--> Authors then discuss ""critical gaps or barriers that obstruct the translation of abstract values and attitudes into concrete actions."" (p439) (i) first ""the existence, direction, and strength of particular values and attitudes. For example, despite a remarkable global public consensus regarding the value of environmental protection, the current human-nature relationship is clearly unsustainable. In this case, global environmental values exist and are heading in the right direction but remain low priorities relative to other values (e.g., economic growth)"". (ii) second, ""at the level of the individual. Individuals often lack the time, money, access, literacy, knowledge, skills, power, or perceived efficacy to translate their values into action"" (iii) third barrier is ""structural, including laws, regulations, perverse subsidies, infrastructure, available technology, social norms and expectations, as well as the broader social, economic, and political context (e.g., the price of oil, interest rates, currency exchange rates)."" (p.440)","None, more about barriers see previous cell",6,N/A,2,values impact individual and collective behavior,Yes,"""Sustainable development, at the most abstract level, emphasizes the values of economic development, environmental protection, and social progress/equity."" (p.440)
Paper smmarized two pathways of transitions:: ""a minimal sustainability transition would be one in which “the world provides the energy, materials, and information to feed, nurture, house, educate, and employ the many more people of 2050—while reducing hunger and poverty and preserving the basic life support systems of the planet” (p.435) compared to ""The Great Transition Initiative has since suggested that the requisite values are the quality of life, human solidarity, and ecological sensibility (p.435/436), Further values stated in international agreements are sythesized and reviewed how these values echo in survey with the local poulation. these values are fundamental one such as for international relations: freedom, equality, solidarity, tolerance for respect and shared responsiblity (see p.415); values essential for sustainability: quality of life, human solidarity and ecological senisbility (p.418),","Paper was very rich, pls ask in case you have questions. Also, I copy the questions the authors pose at the end, which seem relevant for our disourse: ""(..)transition toward sustainability.
In the course of this review, a number of important research questions have emerged, including
 * Which values and attitudes underlie (un)sustainable behavior? *How do specific values, attitudes, and behaviors reinforce or contradict one another? *Can we identify distinct groups or segments within the public holding different sets of sustainability values, attitudes, and behaviors? * What are the most critical attitude-behavior gaps and what can be done to bridge them? * What are the primary individual and structural barriers that constrain sustainable behavior in particular social, economic, political, cultural, and geographic contexts? * What can we learn from past successful and unsuccessful efforts to change public attitudes and behaviors? * What value and lifestyle changes will be required to achieve the Great Transition scenario? * How do changes in contextual values (e.g., freedom and democracy, equality, capitalism, globalization) help or hinder sustainable development? * What explains the differences in sustainability values, attitudes, and behaviors across different nations, regions, or levels of economic development?"
already coded - include,83,"Liobikiene, Genovaite; Liobikas, Julius; Brizga, Janis; Juknys, Romualdas, 2020",Materialistic values impact on pro-environmental behavior: The case of transition country as Lithuania,2,5,5 and 7 (consumption),1) Empirical,No,N/A,?,"study is conducted in Lithuania, which is considers as ""transition"" country, after a long period of occupation, restored its independence, large privatizations, joined the European Union (EU) , brought financial aids, strong increase in GDP (p.15)",yes,"sort of, paper applies Value-Belief Norm theory of Stern (2000) and states ""This theory exclusively underlines the role of values as the prime factors influencing attitudes (Sarkis, 2017; Gu et al., 2018, Liu et al., 2018 and etc.) and proenvironmental behavior (Liobikienė and Juknys, 2016; Jacobs et al., 2018, Liu et al., 2018) "" (p.6)",personal/ethical values - in particular : materialistic values,No,No,No,No,No,Yes ( its on the connection of values- beliefs- attitudes and behavior NOT on transformation or transitions),1. Yes – explicit,,"materialistic values influence how much a person is concerned about the environment, about the beliefs she holds about the state of the environment, her felt responsibility for this state and, thus materialistic influence pro-environmental behavior",1 + 3,"other papers argued that materialistic values stay in conflict with sustainability and pro-environmental behavior (PEB), this paper argues that materialism can be reconciled with PEB if the consumption of green goods allows for status and/or conserving resources brings (financial) gains - both are aims particularly strong in transition countries --""the positive impact of materialism on pro-environmental behavior could be related to the hedonistic and gain goals, which are the main motivators to practice conservation and princely behaviors, and such an impact is particularly characteristic
to transition countries."" (p.31)",No,Yes,"applies Value-belief norm theory of Stern and Goal-frame theory of Lindenberg, examines how materialistic value influence environmental belief, environmental concern, environmental responsibility and finally pro-environmental behavior (distinguished in conservation behavior and princely behavior which described behavior that is status-related, i.e. consumption of expensive goods), note: I include this paper since it describes potential of behavioural change towards sustainability, the link to transformation/transition is however that the study was conducted in Lithuania, which the authors describe as a transition country, where materialism is very strong",Yes,"materialistic values, ""The scale of materialistic values was constructed referring to Kasser (2016) and Richins and Dawson’s (1992) definitions, and the attitudes about money, image, and fame were included in the scale. People were asked to what extent money, safety, and status in public are
important to them."" (p.18)","environmental education, information programs, price changes, promotion of green products  important to inform the society about environmental problems and consequences of these problems to the material wealth of Lithuanians. "" (p.25) ""The suggestions to promote conservation behavior would be to increase the price of resources and to enhance the environmental awareness"" (p.27) ""2017). Thus, the proposition that the purchase of green products is appreciable in the social area and it exhibits people status could be one of the main tools seeking the promotion of green purchase in a materialistic society"" (p.27)",Yes,2," materialistic values could be reconciled with the pro-environmental behavior, and the more respondents were materialists, the more they tend to save environmental resources in households and perform princely behavior such as the purchase of more expensive environmentally-friendly goods. The positive impact of materialism on pro-environmental behavior could be related to the hedonistic and gain goals, which are the main motivators to practice conservation and princely behaviors, and such an impact is particularly characteristic to transition countries. (p.30/31)","Yes , please check: Paper argues that materialism which is following the authors a particularly characteristic to transition countries does not need to necessarily be in conflict with pro-environmental behavior, as other papers argue, but can even promote PEB when the behavior is associated with status or financial gains (e.g. energy conservation)",2,"Paper argues that materialism does not need to necessarily be in conflict with pro-environmental behavior (PEB), as other work suggests, but can promote PEB when the behavior is associated with status (e.g. expensive consumption goods) or financial gains (e.g. in energy conservation).","Making acting green as something socially desirable --environmental education, information programs, price changes, promotion of green products "" important to inform the society about environmental problems and consequences of these problems to the material wealth of Lithuanians. "" (p.25) ""The suggestions to promote conservation behavior would be to increase the price of resources and to enhance the environmental awareness"" (p.27) ""2017). Thus, the proposition that the purchase of green products is appreciable in the social area and it exhibits people status could be one of the main tools seeking the promotion of green purchase in a materialistic society"" (p.27)",4,see 5.2.,2. sociocultural,"when acting in a sustainable way is associated with status ""princely behavior, such as the purchase of environmentally-friendly products, (..) that could be related to the personal status enhancement"" + ""Thus, the proposition that the purchase of green products is appreciable in the social area and it exhibits people status could be one of the main tools seeking the promotion of green purchase in a materialistic society (Bolderdijk et al., 2012; Steg and Vlek, 2009)."" (both p.27)",?,materialism?,
,87,"Martinez-Harms et al, 2018",Framing natural assets for advancing sustainability research: translating different perspectives into actions,2,4,8,3,no,,no,,yes,"cites IPBES definition from Pascual et al. 2017: ""Values can refer to a principle associated with a given worldview or cultural context, a preference someone has for a particular state of the world, the importance of something for itself or for others, or simply a measure’","values of nature. Discusses rise of thinking go 'natural capital', ecosysystem services' and NCP. Then proposes an alternative (!!) of 'natural assets'. Claims that this term is an umbrealla term that bridges different knowledge systems and perspectives on people's relationships with nature. ""natural assets are defined as 
an umbrella term aiming to translate and bridge among 
different knowledge systems and different perspectives on 
people’s relationships with nature. The natural assets 
approach embraces the need for richer processes of 
knowledge exchange among different perspectives on 
peoples’ relationship with nature, ranging from the production 
of knowledge to the transformation of knowledge 
into actions (see Table 2). 
The key is bridging strategically across multiple 
knowledge–action interfaces to ensure relevancy across a 
diversity of perspectives and values. Building natural assets 
knowledge for sustainability requires approaches that can 
cope with pluralism and link different knowledge systems 
(Clark et al. 2016; Peterson et al. 2018) while respecting 
the integrity of each knowledge system. 
""",only implicitly - it is referring to IPBES framework and need for plural values,see previous answer,see previous answer,no,no,,,,not specified,1,"cites Abson 2017 that people's relationship with nature can be leveraged in support of transformational cahnge towards sustainability. ""Human–nature relationships are also moral and ethical 
obligations that govern appropriate human actions towards 
the environment (Abson et al. 2017).","refers to discourse in relation to power - whilst not saying it explicitly the argument is that inequity undermines sustainability, failure to recognise all people's values leads to inequity, .....""understanding how different actors exercise power
through their discourses is one of the critical mechanisms
for the knowledge of natural assets to be tailored to local
realities. According to Dryzek (1997), a discourse is:
‘‘A shared way of apprehending the world. Embedded
in language, it enables those who subscribe to it
to interpret bits of information and put them together
into coherent stories or accounts’’.
Getting the discourse right is critical for achieving natural
assets sustainability, as
",no,does discuss policy-action gap but this seems mainly at a societal level,,,,,,,yes,2,as previous - follows Abson 2017 in conceiving potneital to leverage relationships with nature - whihc are seen as coming with obligations about how to act,"this paper is essentialy introducing the work of Future Earth and justifying why it is important. It is mainly about co-production of of knowledge: ""Future Earth has adopted the core principle of knowledge 
co-production (see Table 2), and this will be particularly 
relevant in narrowing the gap between the 
implementation of the natural assets approach in decisionmaking 
(Reyers et al. 2015). The knowledge co-production 
approach is a collaborative process to respond to complex 
problems by bringing together different types of knowledge 
and creating an integrated understanding of those issues 
(Armitage et al. 2011) 
",,,no,,no,,
,90,"Melathopoulos, Andony P.; Stoner, Alexander M., 2015","Critique and transformation: On the hypothetical nature of ecosystem service value and its neo-Marxist, liberal and pragmatist criticisms",1,4,8,3,no,,no,,no,,primarily talking about values of nature and in particular 'Ecosystem Services Valuation'.,"yes. E.g.opening line refers to 'the economic value of the human welfare these ecosystems support', Its imporant to note that the paper as a whole is a critique of economic valuation of these instrumental values. That attempts to motivate environmental protection by emphasising economic values of contributions to humans is fundamentally flawed. (and will not be overcome by extending valuation to intrinsic, relational etc ... its not a technical problem about the range of things we value)",no,yes (sort of). Not quite as we might know it in IPBES but e.g. talks of valuation as having been 'unable to address the intricate interrelationship between social-structure and ecology' (p173).,,yes (loosely),no,1,,values fo nature (generally referring to valuation and commodification of different elements of nature) and also refers to societal values. Indeed defines society itself as shared values.,4. other. (This is quite challenging to answer!). I would class as dialectical - as interaction between 1 process and 2 outcome. What we (as e.g. IPBES scientists) think should be valued is a product of our social-historical position within capitalist system. Critical reflection on this is actually the key to transformation - whihc is both a process of understanding but also involves outcomes.,"This is an interesting argument that represents a wider critique of valuaiton and indeed of IPBES itself. The basic argument is that for 50+ years there has been growing awareness of environmental problems and alongside it improving valuation of nature and its benefits - under a series fo frameworks including ecosystem services. But paradoxically, the more we know and the more sophisticated our valuation and breadth of values recongised, teh worse the degradation gets. Whilst not quite using these words, it considers this the futility of the IPBES vision - that simply measuring more and better wil provide a solution to problems such as cliamte change. Thsi fails to udnerstand the historical-social conterxt and the consitutional logic of capitalist decision-making that prevails. Valuation is simply a 'hypothesis' that we cling on to despite a complete absense of any evidence that it works. ""this paper we have shown how, in criticizing the shortcomings of
ESV [ecosystem service valuation], neo-Marxist, liberal and pragmatist approaches take a standpoint
outside their socio-historical context. As a result, these approaches are
unable to address the central question underlying the issue of sustainability—
namely, what kind of context might generate the type of transformation
that could overcome the opposition of social necessity and
ecosystem integrity? Both ESV and its critics proceed without asking
what kind of transformation is historically possible; and in this sense,
they operate in the hypothetical. Notwithstanding their differences, the
neo-Marxist, pragmatist, and liberal critics of ecosystem valuation remain
a reflection of socio-historical context rather than a critical reflection
on socio-historical context (Dahms, 2008). Unable to grasp their
immersion in within the socio-historical context that generates ESV,
these critics perpetuate a “sustainability gap” (Fischer et al., 2007) byrecourse
to nostalgia for past and failed political mediations (liberal),
schemes for idealized deliberative spaces (pragmatists),
""",doesn't explicitly talk about power but is ultimately about how system properties determine what is valued and whether people are aware of this (i.e. Marxist ideas of alienation and false consciousness).,no,critical reflection,no,,see 5.2,no,it is closest to 2 (but not clear enough to say yes to 4.5.) Essentially what we seek to value is determined by deep societal structures.,,yes,3. Critical reflection.,"(it is not really 2 because its not removing barriers to acting on values, but identifying conditions that lead one to particular values.: ""Theory must, then, be “critical” 
enough to account for its immersion in history. Theory, rather than 
being considered exogenous, must be recognized as an integral part of 
capitalist society. Critical theory is thus confronted with the twofold 
task of critique and transformation. Such an approach must provide a 
critique of its own social–historical context—and it must do so in a 
radically immanent manner, so as to specify the nature of historical 
development which must be confronted and overcome (Leiss, 2011) 
in any attempt to effect sustainable transformation. We contend that a 
critical theory geared towards sustainability must, at the very least, 
provide a critical and reflexive account of: 
1) The conditions of its own possibility (i.e. social context); and 
2) The immanent possibility of the fundamental transformation of this 
context (i.e., the notion that social context itself is generative of its 
own supersession). 
Critical theory meets this twofold challenge of critique and transformation 
by engaging a methodology known as immanent critique. To 
begin, the critical theorist must explain how it is possible to critique 
capitalism while being a part of capitalism. That the structures and 
underlying social relations of modern society are contradictory is what 
generates the possibility of a critical stance towards this context 
(Postone, 1993: 88). 
(p.178)",See previous entry - 'immanent critique' is a call to refelct critically at a more systemic level - about the logic of the system that pushes certain values and valuation. To focus on changing the values without the critical reflection on the context that drives you to do this is doomed to repeat failures.,3 in particular is discussed but critically.,"E.g. that those who advocate these methods seeem oblivious to decades of failure and no evidence that communicatiove solutions produce transformations to sustainability: ""By extension, the pragmatist emphasis on the autonomy of social values fails to address a key characteristic of the present ecological crisis; if social values offer a path to sustainability how can this be reconciled with the fact of that proliferation of environmental awareness (i.e., environmental values) fails to bring about sustainable practices (Blühdorn, 2013; Stoner, 2014)?""(p.177)",2,,no,,This is a highly relevant paper but a difficult one to summarise in relation to these questions!
,91,"Milchram, Christine; Maerker, Carolin; Schloer, Holger; Kunneke, Rolf; van de Kaa, Geerten, 2019",Understanding the role of values in institutional change: the case of the energy transition,2. relevant,4) TPT4 - mainstreaming values of nature in policies across ministries,5) Energy,2) Theoretical,No,,No,,Yes,Values can be defined as fundamental normative guiding principles to which changes in a society should adhere and which are considered to be intersubjectively shared.,"Values of nature, behavioural values, technological values",Yes,No,No,,Yes,Yes,3. No,,,5) None/unclear,"Values are influential for institutional change and seen as entities that are embedded in institutions. Using energy transition as an example, the paper shows that ""changes in (energy) policies can be induced by changes in core values within communities"" such as desire to incorporate smart energy systems to reduce carbon foot print as well as community or individuals need to promote environmental sustainability.","The paper briefly highlights unequal power relations especially between local communties and governments and or private energy companies where local communities may suffer through reduced/destroyed livelihood opportunities at the expense of energy production (e.g. damming rivers, dam construction) to increase electricity access to urban centres for national growth. Impacts of unequal power relations where local communities are rarely consulted or participate in changes may trigger ""value controversies which are expressed in public debates, and can put pressure on existing formal rules and thus trigger structural change"".",No,,No,,,No,,,Yes,2. Removing barriers or creating enabling conditions for people to act on their values,"By promoting distributional justice, access and affordablity in energy provision as well as allowing active participation of locals in decision making especially on changes affecting them.",Policy changes to remove barriers in provision of energy,6) None,,3. None,,No,,"The paper was about developing a ""dynamic framework for analyzing the role of values in institutional change"". i.e. values can be used to explain different aspects of institutional change. The developed framework was not applied in any case study on energy transition)."
,93,"Millet, Morgane; Casabianca, Francois, 2019","Sharing Values for Changing Practices, a Lever for Sustainable Transformation? The Case of Farmers and Processors in Interaction within Localized Cheese Sectors",2. relevant,"5) None of the above. The paper is about tensions which occur within localized agrifood systems, influencing sustainable transformations, with one group interested in making money through intensification and mass production (of raw milk) while another group wants to pursue traditional practises in sustainable production.",2). Agriculture and food systems,"1) Empirical
",No,,No,,No,,"Values of nature important for farmers livelihoods (e.g. pasture/fodder, good weather/seasons for livestock keeping); Monetary values by maximising production of quality milk and cheese for sale; Relational values between milk or cheese processors/dairies and farmers from their daily activity interactions; Ethical values where some farmers adapt their milk production (sustainable) practises to suit their local environment.","Yes, values of nature for human use by maximising dairy production especially when grass is abudant and weather is conducive for livestock keeping.",No,"No - No relational values between farmers and nature but relational values are reported amongst stakeholders involved in milk/cheese production (farmers, processors/diaries and managers)",No,No,No,3. No,,,,,"No discussion of power between farmers and diaries/processors but the paper acknowledges roles of all stakeholder in milk production. However, there are tensions/conflicts discussed between group of farmers - on one side there are those interested in maximising profits through intensification and mass production while another group of farmers is interested in adapting to their ecosystems by promoting traditional and sustainable farming practises.",Yes,"Some individual farmers are dedicating efforts to behavioural changes by adapting their farming practices (milk production) to their environment inorder to conserve/protect their environment as their livelihood is highly dependent on their ecosystems. These behavioural changes are supported by locally shared values on the ecosystem, respect, and solidarity ties ensuring the involvement of local actors on a long-term perspective.",No,,"Information provision to identify among local actors (i.e. stakeholders in milk production), who is able to make transitions in new ways of milk/cheese production, and how they can support associated collective action.",No,,,No,,,"Interventions through Information provision to change values and identify among local actors (i.e. stakeholders in milk production) who is able to make transitions in new ways of milk/cheese production, and how they can support associated collective action.",6) None,,2. Indirect drivers,"Tensions/conflicts brought about by different practises adopted in milk production by two group of farmers; One group adopted sustainable practises (transformation) in milk production ""by dedicating efforts in adapting their farming practices (livestock keeping) to their environment"" while another group is ""oriented towards intensification and mass production"" to maximise profits.",Yes,"Solidarity - ""This could generate solidarities and alliances between local stakeholders; in our case, this was noticeable between dairies and farmers, but new relations with on-farm cheese makers could be expected too and explored. In that sense, cheese can be a medium for change and it might catalyze a transition towards sustainable agriculture""; ""Sustainability then reveals its deep nature of a strategic project, which needs to be strongly connected to locally shared values on the ecosystem, respect, and solidarity ties for ensuring the involvement of local actors on a long-term perspective"".
",
already coded - include,95,"Mok, Luisa; Hyysalo, Sampsa, 2018",Designing for energy transition through Value Sensitive Design,2,5,5,"1) Empirical
",No,,No,,No,,"The paper is about design (of photovoltaics) and discusses a ""Value Sensitive Design"": ""VSD is a framework for considering values with ethical import in design work, that is to say, values beyond instrumental good or economic value (Friedman et al., 2013), including values such as environmental sustainability"". VSD considers ""including explicitly supported values and inherent stakeholder values"". Examples of such values are: ""cultural heritage preservation"" or ""ecological modernization"".",No,No,No,No,Yes,Yes,3. No,,"the paper discusses ""inherent stakeholders' values"" (without conceptualising them a individual or societal).",5,"Taking diverse values into account can help design be more easily acceptable to a range of stakeholders. For instance, designing a ""nice looking"" photovoltaic panel that does not hinder some stakeholder's values (such as cultural heritage) can play a role in sustainability transitions because it enhances the factibility of developing and installing more photovoltaic panels.",Not mentioned.,No,None,No,,,No,,,No,,,,3,The framework presented aims to document and confront the values of different stakeholders in order to provide a design solution that proposes compromises and works for everyone.,3. None,,No,,This paper is borderline to be be excluded from the review. It's about how to integrate diverse values in design and is only slightly related to transitions.
,96,"Moore et al., 2015","Scaling Out, Scaling Up, Scaling Deep- Strategies of Non-profits in Advancing Systemic Social Innovation",2. relevant,5,8,1) Empirical,No,implicilty defined as larges systems change,Yes,"socio-technical transitions—the pathways involved in new technological adoption, and their role in breaking institutional lock-in within a given ‘regime’, which refers to the reinforcing social, economic, cultural and technological systems in a given organisational field (Geels and Schot, 2007).",No,,"cultural values and beliefs, ‘hearts and minds’, values as close to norms",No,No,No,No,Yes,Yes,1. Yes – explicit,"Scale Deep: ‘Impacting cultural roots’ Changing relationships, cultural values and beliefs, ‘hearts and minds","organisational, systemic, initiatives",1 and 5:vehicle for scaling,"Strategies for ‘scaling deep’, built on earlier work by Van den Bosch and Rotmans (2008), are related to the notion that durable change has been achieved only when people’s hearts and minds, their values and cul- tural practices, and the quality of relationships they have, are transformed (see Figure 1 and Table 1). Working with norms and values as vehicles for scaling innovations was described as critical because ideas live dif- ferently in every context but can spread rapidly.; The different types of scaling reveal at least three dimensions of systems that need to be engaged in large-scale change efforts: the quantifiable breadth of people and systems included; the institutional shifts in law, policy and resource flows that are necessary; and the subjective and inter-subjective transformations in values, relationships and cultural practices that support durable system-wide change.","indirectty in: Impacting cultural roots. Based on the recognition that culture plays a powerful role in shifting problem-domains, and change must be deeply rooted in people, relationships, communities and cultures",No,,,,learning,,,,Yes,1,"durable change has been achieved only when people’s hearts and minds, their values and cul- tural practices, and the quality of relationships they have, are transformed; the subjective and inter-subjective transformations in values, relationships and cultural practices that support durable system-wide change. Working with norms and values as vehicles for scaling innovations was described as critical because ideas live dif- ferently in every context but can spread rapidly.;",transforming values; values as vehicles/vectors for scaling innovation; values as supporting transformation,4 learning,"Van den Bosch and Rotmans (2008) describe the mechanisms by which transition experiments can successfully contribute to transitions, includ- ing: deepening (described as learning about culture, norms, values),",3. None,,No,,"The ques- tion that remains for the future is, how much of this can be ‘taught’, so that non-profits and funders today can leapfrog on the scaling successes of the past."
,98,"Namazkhan, Maliheh; Albers, Casper; Steg, Linda, 2019","The role of environmental values, socio-demographics and building characteristics in setting room temperatures in winter",2. relevant,5,5 - Energy transition,1) Empirical,No,N/A,No,N/A,Yes,"(..) values, that reflect desirable and transsituational goals that serve as guiding principles in individual's life. (…) Values are abstract, general and maintain relatively stable over time (p.1184)","psychological values i.e. ethical values following Schwartz categorization in altruistic, biospheric, egoistic and hedonistic values",N/A,"Yes??? Pls check - Description of biospheric values has the following components which I would understand as mainly an intrinsic view: ""Biospheric values were measured by four items namely: respecting the earth: harmony with other species; unity with nature: fitting into nature; protecting the environment: preserving nature; preventing pollution: protecting natural resources"" (p.1185)",N/A,,No,N/A,N/A,N/A,individual/personal level,1 and 3,"paper finds that energy use at home in form of heating is correlated with personal values, biospheric values is strongly negatively correlated with energy use (room temperature settings) , egoistic values correlate positively, Authors suggest that "" Strategies to promote gas savings [i.e. policies] would be particularly successful when they target values, particularly biospheric values and (...)"" (p.1191)",N/A,Yes,"behaviour (energy use), values (following Schwartz classification of personal values)",Yes,"Schwartz personal values: hedonistic, egoistic, altruistic, biospheric","policies - "" Strategies to promote gas savings [i.e. policies] would be particularly successful when they target values, particularly biospheric values and (...)"" (p.1191) -- no further clarification which interventions",No,,,No,,,,,,,,,,
,99,"Nassl, Michael; Loeffler, Joerg, 2019","How Societal Values Determine the Local Use of Forest Resources-Findings from the Rural Community Kegong (Northwest Yunnan, China)",2,5,7. Forest,1,No,,No,,Yes,How society values the benefits it obtains from nature,Held and assigned values,No,No,No,"Held and assigned values (how nature and its elements are valued by people (i.e., assigned values), the values of people (i.e., held values). Held values are usually more broad, generic principles and ideas of how things ought to be, whereas assigned values are attached to particular places or activities, species, or other features of the natural world.","Yes (the social-ecological interactions framework, SEI)",Yes,Yes,,Societal,"1, 2, 2003",Examine the role that societal values play in shaping the local ecological outcomes of China’s national forest policies,,No,,,,,,,,Yes,2,The impact of protective forest policies depends on a positive public attitude towards such administrative measures and the will to participate at the local level.,"Removing barriers (A lack of political voice, a lack of clear and enforceable tenure rights, lacking or low compensation for imposed restrictions, and poor information; these all leave an imprint on public trust and reduce the efficiency of forest policies and the willingness to participate)",6,,1,"Land use change (agriculture, forest, husbandry)",No,,"We found four qualities of societal values to be significant in shaping the ecological outcomes of the SKNFPs in the case study area: (i) Societal values are both slow (held values) and fast (assigned values) variables in SES; (ii) multiple values can be assigned to the same element of the ecological subset; (iii) value attribution is a means of adaptive behavior; and (iv) values shape the judgement of management decisions. The case in China shows how value shifts may happen on different societal or political levels and at different temporal scales, yet these different values at different levels influence each other and the system as a whole.

i 
system as a whol"
,102,Novikova et al. 2019,Personality Ecological Culture: Universals of Ethical Principles of Human-Environment Interaction,2. relevant,5,8,3) Synthesis/ review,No,,No,,No,,"cultural ethical values, spirital values, internal values of nature, cognitive values, intrinsic values, instrumental values, eco-centric values, values of life support","yes; External (instrumental) values of the environment: 1) Material values: economic value (represents the
value which is useful for economy of the person-the ancient wood is appreciated as a warehouse of forest products); recreational value (tourist, recreational use of natural territories);
2) Non-material values: the values of existence,
aesthetic, ethical, historical, spiritual, scientific, values of life support, the unknown nature.","yes; This is an absolute, Autonomous, genuine, innate, independent, self-sufficient value of nature. This is something that is valued for its own sake, regardless of the usefulness in achieving some goal by someone",No,"economic values, recreational values, the values of existence,
aesthetic, ethical, historical, spiritual, scientific, values of life support, the unknown nature.",Yes,No,1. Yes – explicit,"Axiological component of the model. The
theoretical and methodical basis consists of the highest living values at the ecosystem level: the nature’s right to the equal existence with the human being; the right to prosperity; the right to the extension of the species; the right to freedom; the right to the living space (Callicott, 1994). The specific hierarchy of values of the model consists of ethical principles:
1) Compliance with the human rights and
obligations to nature: 2) Observance of ethical categories of human actions
in relation to nature.",individual,4 guiding principle,"The study substantiates the four-component
structure of the individual’s ecological culture model, taking into account the values of the universals of ethical principles.",No,Yes,individual’s ecological culture model,No,,rethinking the individual's ecological culture,No,,,Yes,3 guiding principles,"The study substantiates the four-component
structure of the individual’s ecological culture model, taking into account the values of the universals of ethical principles, including an axiological component",,5 rethinking following ethical guiding principles,"Axiological component of the model. The
theoretical and methodical basis consists of the highest living values at the ecosystem level: the nature’s right to the equal existence with the human being; the right to prosperity; the right to the extension of the species; the right to freedom; the right to the living space (Callicott, 1994). The specific hierarchy of values of the model consists of ethical principles:",3. None,,No,,the model is implicitly about transfromation; transformation understood as overcoming the global crisis
,103,"O'brien and Sygna, 2013",Responding to Climate Change: The Three Spheres of Transformation,1,5,8,3,yes,"Transformation can be defined as physical and/or qualitative changes in form, structure, or meaningmaking, or as “the altering of fundamental attributes of a system (including value systems; regulatory, legislative, or bureaucratic regimes; financial institutions; and technological or biological systems)” (IPCC, 2012: 564). It can also be understood as a psycho-social process involving the unleashing of human potential to commit, care and effect change for a better life, or an internal shift that results in long-lasting changes in the way that one experiences and relates to oneself, others, and the world (Sharma, 2007; Schlitz et al., 2010). Folke et al. (2010) note that transformations can be deliberate or forced, depending on the level of transformability of the system."" and ""Within the context of climate change, transformation is a complex process that entails changes at the personal, cultural, organizational, institutional and systems levels"".",no,,no,,not really specified,,,,,yes,yes,1,,"individual and collective, inlcuding with reference to worldviews and systems",1 is main one directly discussed but not exclusive,"p.4""a more comprehensive approach to transformation is needed: “a regime shift cannot occur without changing worldviews, institutions, and technologies together, as an integrated system” (Beddoe et al., 2009: 2484)."" Idenitfies 3 'spheres' of transformation that make up this integrated aproach: ""The three spheres of transformation are drawn from the work of Sharma (2007) and illustrated in Figure 1. The practical sphere represents both behaviors and technical solutions to climate change. These include behavioral changes, social and technological innovations, and institutional and managerial reforms. The political sphere includes the social and ecological systems and structures that create the conditions for transformations in the practical sphere. "" The personal sphere includes individual and collective beliefs, values and worldviews that shape the ways that the systems and structures (i.e., the political sphere) are viewed, and influence what types of solutions (e.g., the practical sphere) are considered “possible”. While the spheres come across on paper as flat, two-dimensional circles, they are embedded within one another, with the practical sphere at the center, surrounded by the political and personal spheres. The ordering of the three spheres is significant; the practical sphere is at the core, where the targets or goals are located; the political sphere represents the enabling/disenabling conditions; and the personal sphere captures individual and collective “views” of systems and solutions. Transformations within any one sphere can facilitate changes in the others, although some interventions are more powerful and effective than others (see Sharma, 2007).  "" (p.5)","a bit different to others - values shape how people 'see' or perceive the system, inlcuding power structures",yes,"behaviour, values, beliefs, worldviews - conceived collectively as the 'personal sphere' which also inlcudes collective values",yes,considers changing/nudging individual values as a way fo achieving desired practices/outcomes,"Changes to beliefs, values, and worldviews can influence the types of actions and strategies considered possible in the practical sphere.",yes,"discusses both - sees 1 as potnetially powerful but conceptual frameowrk also contains a political/systemic sphere that determines what is possible. ""Changes to beliefs, values, and worldviews can influence the types of actions and strategies considered possible in the practical sphere. 

Transformations in the personal sphere are considered to have more powerful consequences than in other spheres; paradigms can be considered the sources of systems, and beliefs and assumptions can influence the quality of connections with larger groups (Torbert et al., 2004; Meadows, 2009). Yet while there are considerable discussions about the need to change values, beliefs and worldviews as a response to climate change, transformations in this sphere cannot be forced. Although indoctrination has been used in the past to influence beliefs and worldviews, ethical arguments suggest the most 

 

  
 

 7 
  
  
  
  
  
  
  
  
  
  
  
  
  
  
 www.cchange.no 
 
legitimate transformations in the personal sphere may come through transformative education or through voluntary changes by individuals or groups who are interested in expanding their own “spheres of influence” (Schlitz et al., 2010; O’Brien, 2013).","P3: ""The role of human agency in transformation processes has gained considerable attention through a wide range of literatures. Research on values, worldviews, beliefs, self-efficacy and ecological citizenship focus on the potential of individuals and groups to become agents of change (O’Brien and Wolf, 2010; Hedlund-de Witt, 2012). A more recent body of research, discussed by Rowson (2011), emphasizes ‘neurological reflexivity’, which includes self-awareness that is capable of shaping the social and biological conditions that underpin actions. Reflexivity involves an understanding of the underlying beliefs, assumptions and other factors or drivers associated with an activity or experience, which results in the power to influence or change it (Siegel, 2007). Such an approach differs from ‘nudging’ sustainable behaviors, which “changes the environment in such a way that people change their behavior, but it doesn’t change people at any deeper level in terms of attitudes, values, motivations etc.” (Rowson, 2011: 16). Nonetheless, a focus on “attitude, behavior and choice” has been criticized for ignoring the underlying systems of provision, and the extent to which options and possibilities are structured by institutions and governments (Shove, 2010).",yes,1 (but also 2 to a lesser extent),see previous,"The social practices literature emphasizes the links between behaviors and the political sphere, arguing that behaviors such as showering or driving a car to work are not about personal choice, but rather about the social systems and cultural practices that have collectively emerged (Shove and Walker, 2010). The social transformations literature places an emphasis on the political sphere, drawing attention to the crisis of capitalism and the challenges of institutionalizing new paradigms (Carson, 2012; Pelling et al., 2012).",education,"The three spheres framework can contribute to a better understanding of the dynamics of transformation processes. It can also be used to identify leverage points in support of non-linear transformations. The notion of leverage points or “trim tabs” for systems change has been discussed by Fuller (2008), Meadows (2009), Senge (1990) and many others working with systems thinking. Systems thinking itself is considered to be a powerful leverage points for social transformation (Senge, 1990; Naberhous et al., 2011). Potential intervention points for transformation may be found within each of the spheres, but it is the interactions across the spheres where the greatest potential for generating non-linear transformation lies. Without attention to the outer circle, there is often an assumption that a particular sustainability solution is suitable for everyone, and value conflicts are likely to result. Without attention to the inner circle, attention may be focused on abstract ideals and goals, without producing practical, actionable outcomes. Importantly, without attention to the middle circle, large-scale transformations are unlikely to take place at the rate and scale called for in response to issues such as climate change. Systemic changes are critical to achieving outcomes consistent with global sustainability.",1 and 2,"1. refers to behaviour such as consumption. 2. e.g. ebcause values determine how people see and feel about economy, institutions erc",no,,
,104,"O'Brien and Wolf, 2010",A values-based approach to vulnerability and adaptation to climate change,2. relevant,5) NONE of above: it addresses the implications of the research to policy,"7. Other (specify): climate-change, vulnerability and adaptation",2) Theoretical,No,NA,No,NA,Yes,"In everyday usage, the term ‘values’ is used to refer
to interests, pleasures, likes, preferences, moral obligations, desires, wants, goals, needs, aversions, and attractions.17 It is a word that can be used to generically describe subjective, intangible dimensions of the material and nonmaterial world. Values ‘serve as standards or criteria to guide not only action but
also judgment, choice, attitude, evaluation, argument,
exhortation, rationalization, and, one might add, attribution of causality.’ (Ref 18, p. 2). (p.233)","subjective and nonmaterial values
value system
cultural and social values systems
basic and universal values ...security,
tradition, conformity, power, achievement, hedonism,
stimulation, self-direction, universalism, and benevolence— (Schawartz) 
self-determination theory - intrinsic values (e.g., personal growth, social connection, societal contribution) and extrinsic values (e.g., success, popularity, beauty)","The focus of the paper is climate change, not really nature as a whole, however it mentions that the dominant approach to valuation today still stems from economics, but it defends that we need a different perspective.",No,"Yes, in the sense that: ""A values-based approach to climate change vulnerability and adaptation is one that recognizes and makes explicit that there are subjective, qualitative dimensions to climate change that are of importance to individuals and cultures."" (p.235)",No,Yes,No,1. Yes – explicit,NA,it talks about levels,"1) leverage point (process)
2) outcome
3) barrier","""adaptation and vulnerability must take full account of values, beyond what has been offered by dominant methods of economic valuation. Such an approach is paramount to understanding how adaptations can be made equitable, legitimate, and culturally sensitive in the face of potentially irreversible losses."" (p.233)
""what is considered legitimate and successful adaptation depends on what people perceive to be worth preserving and achieving, including their culture and identity. A values-based approach recognizes that there are different conceptualizations of ‘the desirable,’ and that interests and political power can
influence whose values are prioritized, and whose are disregarded."" (p.233)
""A values-based approach to adaptation points to the need for greater community involvement in adaptation decisions, and suggests that cultural factors may, in fact, be a limit to adaptation"" (p. 237)","a values-based approach has political implications, for it inevitably points to the role of power hierarchies and interests in prioritizing the values of some over those of others. As William argued ‘We must never lose sight of the fact that values are continually used as weapons in social struggles.’ While value conflicts may at first glance appear difficult to resolve, the normative,worldcentric concept of human security provides some simple ethical guidelines for the types of values that should be prioritized, i.e., those that enhance the capacity of individuals and communities to respond to threats to their environmental, social, and human rights, both in present and in future generations. (p. 239)",Yes,"In the sense that ""From the perspective of values, climate change means different things to different individuals and groups"" (p.233)",Yes,"basic and universal values ...security,
tradition, conformity, power, achievement, hedonism,
stimulation, self-direction, universalism, and benevolence— (Schawartz) 
self-determination theory - intrinsic values (e.g., personal growth, social connection, societal contribution) and extrinsic values (e.g., success, popularity, beauty)","A value-based aproach is discussed in terms of research, porssible interventions are only riefly mentioned at the end: ""look at how adaptation is carried out, ranging from communitybased approaches to participatory processes"" (p.240)",no,NA,NA,Yes,2. Removing barriers or creating enabling conditions for people to act on their values,"Same as 3,6",Same as 4.4,6) None / Not applicable,NA,"1. Direct drivers
2. Indirect drivers",3.6 and 3.7,No,NA,"This paper emphasizes more what approach assessments should have, rather then actual interventions."
,105,"O´Brien, 2018",Is the 1.5C target possible? Exploring the three spheres of transformation,1. Highly relevant,5,8,2) Theoretical,No,,No,,Yes,"Values, which can be thought of as those things considered desirable","beliefs, values, and worldviews, norms",No,No,No,No,Yes,Yes,1. Yes – explicit,"Values are considered within the personal sphere of transformation tpgether with wolrdviews, beliefs and paradigms...",individual and shared/collective,1,"generating the conditions for practical transformations; Meadows argues that the most powerful lever- age points are the goals of the system and ‘the mindset or paradigm out of which the system — its goals, structure, rules, delays, parameters — arises’ [60]. This falls into the realm of the personal sphere, that is, the individual and collective ideas about what is just, desirable and sustain- able, which are in turn inherited, formed, transformed, negotiated or fought for in the political sphere and real- ized in the practical sphere. Importantly, Meadows [60] considers the very highest leverage point to be the power to transcend paradigms, or ‘to keep oneself unattached in the arena of paradigms, to stay flexible, to realize that NO paradigm is “true”.’ Such an approach calls for ‘openness, humility and courage.’",No,Yes,"worldviews and subjective dmensions; 'beliefs and values contribute to individual and shared worldviews or models of reality [25,26].' 'Subjective dimensions refer to individual and shared perspectives that are interpreted through beliefs and assumptions, values, worldviews, interests, and emotions.'",No,,"interventions that focus on the personal sphere of transformation; 'The personal sphere of transformation represents the sub- jective beliefs, values, worldviews and paradigms that influence how people perceive, define or constitute sys- tems and structures, as well as their behaviors and prac- tices. This sphere represents both individual and shared understandings and assumptions about the world, which influence perceptions, interpretations and constructions of reality.'",,"3 instead of changing people's values it is more about enabling them to questions and change their worldviews' 'challenging assumptions, questioning beliefs, and explor- ing alternatives leads to'","challenging assumptions, questioning beliefs, and explor- ing alternatives leads to to more expansive and inclusive worldviews that can potentially transform dominant para- digms and models of reality",Yes,"3 instead of changing people's values it is more about enabling them to questions and change their worldviews' 'challenging assumptions, questioning beliefs, and explor- ing alternatives leads to'","challenging assumptions, questioning beliefs, and explor- ing alternatives leads to to more expansive and inclusive worldviews that can potentially transform dominant para- digms and models of reality",enabling shared values to be questioned,4,"However, Meadows argues that the most powerful lever- age points are the goals of the system and ‘the mindset or paradigm out of which the system — its goals, structure, rules, delays, parameters — arises’ [60]. This falls into the realm of the personal sphere, that is, the individual and collective ideas about what is just, desirable and sustain- able, which are in turn inherited, formed, transformed, negotiated or fought for in the political sphere and real- ized in the practical sphere. Importantly, Meadows [60] considers the very highest leverage point to be the power to transcend paradigms, or ‘to keep oneself unattached in the arena of paradigms, to stay flexible, to realize that NO paradigm is “true”.’ Such an approach calls for ‘openness, humility and courage.’' 'This implies less attention to altering or manipulating people’s behavior, and more on creating the conditions that promote the development and expression of social consciousness and futures con- sciousness in all three spheres [25,54]. Political empow- erment can be facilitated, for example, through transfor- mative learning processes and transdisciplinary research that contribute to new narratives and stories about change'",3. None,,No,,
,107,"Patterson et al, 2017",Exploring the governance and politics of transformations towards sustainability,2. relevant,5,8,3) Synthesis/ review,Yes,"‘Transformations towards sustainability’ refer to fundamental changes in structural, functional, relational, and cognitive aspects of socio-technical-ecological systems that lead to new patterns of interactions and outcomes (drawing on de Haan and Rotmans, 2011;Hackmann and St. Clair, 2012; O’Brien, 2012; Feola, 2014).",No,,No,,contested norms and values among actors,,,,,Yes,"yes, see below (based on ESG framework)",3. No,,,3. contested values between different actors as barrier,contested values between different actors as barrier,implicitly that those in power can make that their values dominate,Yes,"contested norms and values, worldviews, sense-making frames (but not so much at individual level)",No,,,,,,No,,contested values as barrier to change,,"2 and 3, but rather citing Sterling, not so much own view","no single normative version of the future will be complete or universally desirable, and we therefore need to cultivate a pluralityof possible pathways with multiple sets of norms and values (Stirling, 2014).",,,,,
,108,"Pelling, O'brien and Matias, 2015",Adaptation and transformation,1,5,7. adaptation to CC,3,yes,"(p113): ""Within the range of adaptation options, transformation describes non-linear changes (Nelson
et al. 2007; Wilson et al. 2013). These may appear as radical shifts, directional turns or step
changes in normative and technical aspects of culture, development or risk management. Both
adapting systems and surrounding environments can be subject to transformation, with nonlinear
change being either intentional or unexpected (O’Brien 2012). "" p115: ""Transformation is indicated in an observed rebalancing of rights and responsibilities
between actors; the citizenry and state in a classical formulation, but open to be
applied to any hierarchical relationship held on a promise of security (e.g., in the family or
workplace). "" on p.117, Table 1 there is a useful comparison of a) resistance, b) incremental change and c) transformation as policy/action choices - with advantages and disadvantages of each.
",,no,no,,not specified,,,,,yes,yes,2,"values seen as part of an 'individual' sphere.: ""The individual sphere 
captures the values and identity elements of Harvey’s social relations and relations with nature""",individual. and considers self-transformation. But also refers (much less) to oher scales includin gworldviews,"1, 3, 4 - as with Harvey and O'Brien entries, the focus is on co-evolution rather than as either process or outcome. So it is more about a sort of dialectic betweeen these roles. However, this paper does directly consider the individual as a locus of transfomration",Similar to the David Harvey entry it takes the idea of multiple spheres of society that co-evolve - transformative change has to involve movement of change across spheres and cannot be isolated in one sphere. Though change could be initiatied in one sphere it will not be transformative (systemic change) if it stays there. So values (of nature) feature in the 'individual' sphere. Transformative change cannot necessarily be instigated here but will need to co-evolve with change here.,"not explicitly about values but on p.119: ""Power is found in the movement of information, entropy and influence between actors and
spheres, it captures the ability of actors to influence structures and through this to maintain
control of the adaptation and development choices of others. Activity spheres then become
places where contestations between power can be revealed and the reach of power mapped
through the influence of change in one activity sphere upon another."" Elsewhere adopts Giddens structuraltion theory approach in which ""power is reproduced through the
interaction between agents, framing structures and enabling systems,"" - so focus is on agency and how this is constrained/enabled by wider contexts",yes,"values, behaviour, self-transformation, identity",yes,"I'm not super confident about 'yes' but values does appear as part of teh 'individual' sphere of society. ""Understandings of individual transformation draw
from work on the relationships between the self and society and the balance of influence
that society and social processes have on the (re)production of the self, including identity
and values"" (p120). Discusses different theoretical approaches to this - democratic theory, liberal heory and then seems to be more attunded to pedagogy of Freire - that self-learning enables individuals to think differently about teh societal structures etc that they observe. When discussing beahvaiour, takes an interesting approach (based on Giddens i think) that states that behaviour and everyday pracices embody power and instaniate and reproduce values (i.e. behaviour does not simply act out values but (re)produces)",learning seems a key one and emphasises that literatures related to transformation (self-transformation) consistently look at improtance of communal learning and practice (ratehr than individual and abstract),yes,3. Adopting a Giddens type approach there is interaction between 1 (agency approach?) and 2 (structure approach??),see previous,no,focus is primarily on individual but there is some emphasis on reflexivity - in which the purpose of developing people as critical learners is that they will observe prevailing systems and values critically and so individual and social values are connected in this way (e.g. liberation pedagogy of Freire),se previous,communal learning and practice,4,,3,,no,,
,109,"Perlaviciute, Goda; Steg, Linda; Hoekstra, Elisabeth J., 2016",Is shale gas development perceived as sustainable? Insights from value-driven evaluations in the Netherlands,2,5,5,1,no,,no,,yes,"Values are ""desirable transsituational goals, varying in importance, that serve as guiding principles in the life of a person or other social entity"" [5, p.21]. Values are general overrarching goals that may influence a wide range of beleifs, evaluations, and actions in many contexts"" (p.55)","biospheric values' - represented by four items: 'resoecting the earth, unity with nature, protecting the environment, and preventing pollution'",possibly - i think 'protecting the earth' somewhat implies this,possibly - 'respecting the earth'?,possibly - 'unity with nature'?,,no,,,,a person or other social entity but mainly focus on individual,3,"the holding of biospheric values inlfuences how people evaluation initiatives that are presented as serving transitions to sustainability (sustainability claims). E.g. initiatives that involve fossil fuels - e.g. gas as part of a transition pathway - are lesss likely to be evaluated as sustainabile by those holding biospheric values. The implication is not that clear but is along the lines that if policymakers are to design transitions that are 'truly sustianble' they will need to 'address people's key concerns and should be actually seen by people as sustanable, rather than only being promoted as such'.",not,yes,how values influence 'evaluations' of initiatives that are claimed to be 'sustainable'. So its about how values shape acceptability of policies.,yes,as described about how individually held values influence evaluation of proposals,none really - the only advice is that design of transition initiatives should pay attention to individual values,no,,,no,,,,,,,,"biospheric values - measured by scales related to: respecting he earth, unity woth nature, protecting the environment, preventing pollution",,
,111,"Plumecocq, Gael; Debril, Thomas; Duru, Michel; Magrini, Marie-Benoit; Sarthou, Jean Pierre; Therond, Olivier, 2018",The plurality of values in sustainable agriculture models: diverse lock-in and coevolution patterns,2. relevant,5,2,2) Theoretical,No,,Yes,Transition is therefore understood as a matter of intensity of change from incremental to radical,No,,"moral values, justice principles",,,,,Yes,No,"1. Yes – explicit
",,societal or within resource regimes such as the dominant food system,3) (and 1),"The authors refer to a way of thinking about transitions that involves broad-based change across multiple elements of society - technology, institutions, organisations etc.. Most of these don't say much about the role of values. But their framework asserts that values underly these other arrangements and that a coherent model requires alignment between values and e.g. institutions. This coherent system is very stable. E.g. conventional agriculture legitimises itself with a set of moral values that are aligned with itss practices - how value is distributed, bringing benefits to farmers etc. These values not only legitimise the model but are also used to disqualify any criticims that comes from e.g. ecological perspectives. Incremental change involves changes that don't challenge these underlying values and therefore dont cahnge key systemic elemetns. Radical change does. Unlike Geels and multi-level model they argue that radical cahgne does not only come from niches outside of teh incumbent regime. It can also occur within the regime.",,No,,,,,,,,Yes,3. values as combined role of ligitimising (dominant model) and disqualifying (challenges),values and model (of agriculture) co-evolove,none,6,,2. Indirect drivers,not simple causative - but key argument is that institutions in particular aligne with moral values,No,,
,112,"Popa, Florin; Guillermin, Mathieu, 2017",Reflexive Methodological Pluralism: The Case of Environmental Valuation,2,5,7 environmental valuation and ecosystem management,1 and 2,No,,No,,No,,"monetary values, nonuse values",No,Yes,No,"But this fails to include those valua- tions which are not amenable to monetary estimations, such as reciprocity, place identity, trust, or the notion that nature has a value in itself, beyond human interests and utility.'",no,No,,,"case specific: e.g. community level, individual or collective",1 and 4: transformative reflexivity,"questioning values and thinking critically normatively: 'critical reflexivity, which focuses on questioning the understandings, assumptions, and values driving research, and transformative reflexivity, which explores ways of building a shared normative orientation and identifying concrete pathways for social transformation.'","methodological pluralism tends not to question the assumptions and values that guide knowledge production, or the power relations and institutional arrangements that impact research design and methodological choices (Dow, 2007; Miller et al., 2008; Spash, 2012b).'' ''reflexive processes can play an important role in empowering participants who are directly affected by the problems under scrutiny but often excluded from scientific and policy processes.''","Yes; 'reflexivity refers to a process of (individual or col- lective) reflection on how knowledge production is shaped by the assumptions and values of participants (scientists, practitioners, policy makers, etc.) and by the broader sociopolitical con- text.'' ''valuation methods are usually based on cost–benefit analysis (CBA), which assumes comparability and transferability of values across individuals,''","values, assumptions,",No,,"reflexivity, self-questioning, learning; ''reflexivity can be defined as an individual or collaborative process of acknowl-edgement, critical judgment, and learning about the values, assumptions, and sociopolitical con- text of research. Reflexivity ‘‘questions assumptions such as the objectivity of the observer, the value neutrality of science, the kinds of values inherited and possible alternatives, and the abil- ity to predict future events’’ (Spangenberg, 2012, p. 279). This self-questioning can take place individually or collectively''. ''Individually, it is an attempt to step back from what is usually taken for granted and implicit in one’s theoretical and normative choices.''",No,,,Yes,"3 reflexivity, questioning values","critical reflexivity, which focuses on questioning the understandings, assumptions, and values driving research, and transformative reflexivity, which explores ways of building a shared normative orientation and identifying concrete pathways for social transformation. We''","reflexivity; critical reflexivity, which focuses on questioning the understandings, assumptions, and values driving research, and transformative reflexivity, which explores ways of building a shared normative orientation and identifying concrete pathways for social transformation. We",3 and 4,Stakeholder collaboration was used not only as a useful source ofknowledge but also as a platform for legitimacy-building and democratic social transformation.,3,,no,,
already coded - include,113,"Prior, Jason, 2016","The norms, rules and motivational values driving sustainable remediation of contaminated environments: A study of implementation",2,5,7 (pollution -remediating contaminated environments),1) Empirical,No,N/A,No,N/A,Yes," (…) Values held by people are generally described as rather stable broad life goals that are important to them in their lives and guide their perceptions, judgments and behaviours  (…) ""These motivational values are what guide each participant to make judgments about what they believe will enable them to live the best possible life (Rohan, 2000, p. 265)."" (p.826) ++"" Values are central components of our natures and personalities. They are distinct from our attitudes, beliefs and norms, and are critical motivators of the behaviours and attitudes that define, for example, how participant types comply with the norms and rules operating within the sustainable remediation processes discussed in this study (Schwartz, 2012, p. 17). "" (p.835)",ethical values on personal level and level of profession,"Yes, if at all: ""In protecting the environment, the emphasis was on how the atmosphere, hydrosphere, biosphere and lithosphere could be maintained to support the anthroprosphere. "" (p.833)",No,No,No,Yes,"yes, behavioral model",1. Yes – explicit,,individual and collective(profession),1 + 3+ 4 (condition),"Personal and professional values determine in which way different stakeholder (groups) engage in sustainable remediation processes to clean up contaminated environmental sites --""(...) how the motivational values of the different types of participants (e.g. auditors, regulatory authorities, local council officers) within the sustainable remediation processes influence their compliance with the norms and rules operating within the processes. Arguably, the motivational values which influence their decisions are
a reflection not only of their personal values, but also of the ideological value systems of their professions (e.g. auditors, regulators) (Rohan, 2000, p. 265)."" (p.827)","Power is seen as a motivational value type which the empirical analysis identifies as the guiding principle of the stakeholder group ""Problem holders"" (those liable for the contamination's containment) , they describe social recognition, authority, wealth and overall power as the guiding principles for their decisions in the remediation process",Yes,"norms, formal sanctions, motivational values following Schwartz theory of universal values, behavior",yes,"universalism, power and achievement, pls see also graphic ""(...) motivational values in the domain of self-transcendence (e.g. universalism) were a key driver for those participant types who support public interest in sustainable remediation, predominantly through regulation and sanctions (i.e. Regulatory Authority, Local Government), whilst for other participant types the domain of self-enhancement (e.g. power, achievement) was a key driver for their compliance with norms and rules. In many instances there may be a direct value fit or reconciliation between the participants' priority motivational values for acting and their compliance with a particular norm or rule within sustainable remediation. This was apparent for the Regulatory Authority and Local Government participant types, with their focus on ensuring compliance to protect the public interest"" (p.835)
(Rohan, 2000).",N/A,No,,,Yes,3. (Conditions),"Personal and professional values determine in which way different stakeholder (groups) engage in sustainable remediation processes to clean up contaminated environmental sites --""(...) how the motivational values of the different types of participants (e.g. auditors, regulatory authorities, local council officers) within the sustainable remediation processes influence their compliance with the norms and rules operating within the processes. Arguably, the motivational values which influence their decisions are
a reflection not only of their personal values, but also of the ideological value systems of their professions (e.g. auditors, regulators) (Rohan, 2000, p. 265)."" (p.827)",none,N/A,N/A,1 +2,The values of individuals and entire professions determine the outcomes of remediation processed for contaminated environmental sites,No,,
,114,"Rozzi, Ricardo; Massardo, Francisca; Contador, Tamara; Crego, Ramiro D.; Mendez, Manuela; Rijal, Rajan; Cavieres, Lohengrin A.; Jimenez, Jaime E., 2014",Field environmental philosophy: ecology and ethics in LTSER-Chile and ILTER networks,2,3,4,3,,,,,,,values of nature - specifically relationship with nature,,,,,,,,,,,,,yes,,,,"this methodology transforms socio-ecological relationships by: (i) changes in language that generate in society a ""change of lenses"" to appreciate values and the symbolic-linguistic reality, usually studied by philosophers; this change determines, in turn, (ii) transformations in the ways in which society understands and value the biophysical reality of ecosystems, usually studied by ecologists. Globally, the FEP provides a methodology that contributes to orient global society towards ways that better understand and value biodiversity, favoring the sustainability of life.",,,,,,,,,,,,,,"in Spanish, have only read abstract"
,117,"Schmidt, Jeremy J., 2019",The moral geography of the Earth system,2,4,8,2,no,,no,,no,,"broadly, inlcuding calls for transformation of values globally. With particular focus on the idea of a foundational norm or meta-ethic that flows from panetary boundaries and concersns for sustainability",,,,,no,,,,"global but also regional, such as Eurocentric.",1 and 2,"Discusses governance in the anthropocene and how the characterisation of the earth system and planetary boundaries is being used to present a singular and underlying set of values that it refers to as a grundnorm or fundamental norm. This is part of a shift in sustainability from rule-based governance in whihc specification of market rules was intended to steer towards sustainability (green neoliberalism), to goal-based governece in whihc norms are defined by the state of the earth's system (not through e.g.Habermasian communication/deliberation). In some ways this is the opposite of bringing plral values to the surface as it proposes a transformation of values and valuation that is apparently earth-centred but of course has a particular geography. It is not fully clear (to me) but i think he is being critical of this, Especially of the call for valus to be transformed.","power is not directly discussed but there is clear concern about the way goal-based governance is calling for value trnasformation - in ways that are clearly ""premised on values, such as planterary stewardship, that have long been used by actors in teh Global North to describe biological and geological resources of the Global South as of ""world"" significance and to then justify political intervention and (often) capital accumulation"" (p.729-30)",no,,,,,,,,"yes - but the argument is critical of this, in the sense that earth systems scientists seem to be using the staet of the earth to call for transfomration of values.",1,,goal-based development/governance such as SDGs,goal-based approaches are seen as in opposition to these communicative approaches in which dialogue and good arguments prosper,,3,,,,very theoretical and does not really propose its own position - instead it outlines concerns with other positions/approaches
,118,"Schosler, Hanna; de Boer, Joop; Boersema, Jan J., 2013","The Organic Food Philosophy: A Qualitative Exploration of the Practices, Values, and Beliefs of Dutch Organic Consumers Within a Cultural-Historical Frame",relevant,5) None of the above. Theme is about promoting organic food consumption from a cultural-historical perspective,2) Agriculture and food systems,1) Empirical,No,N/A,No,N/A,No,N/A,"Values of nature, Intrinsic values and behavioural(cultural) values)","Yes - ""Your constitution is also partly a result of the weather or the water that you drink. The vegetables that grow here in wintertime, like root celery, are typically warming vegetables....So, that’s perfect, because that’s exactly what we need then...So, it’s natural to eat what’s in season here and now […] I grow physically and mentally stronger, simply because I eat the food that’s compatible with my momentary constitution""",No,"Yes ""Through their connectedness with nature, participants explained their discovery 
of the various interdependencies of food and nature. They also became aware of the 
farmers that farm their vegetables, and they became more sensitive to the issues of 
familiarity, trust and geographical vicinity"".",No,No,,N/A,,"
",,,No discussion of power and values,"Yes - ""food philosophies were associated in a
theoretically meaningful way with a number of practices that are considered more
sustainable than conventional ones, namely the moderate consumption of meat, the
choice for seasonal and organic ingredients and the use of less processed and fresh
products"". ""The connectedness with nature was also evident in people’s concern for animals.
All participants watched their meat consumption closely and had considerable concern
about animal welfare and the inhumane treatment of animals in the agricultural
industry..... All reported cooking vegetarian food regularly, as well as frequently buying organic
meat–meat that is produced in a more responsible manner. If they find buying organic
meat too expensive or if it is unavailable, they prepare vegetarian meals"".","Values, ethical morals and principles e.g. ""It enabled the individual to feel self-determined and to live according to one’s own moral and ethical principles, independent from behavioral prescriptions of government and industry. For example, the use of processed food products was avoided on these grounds. Due to its visibility and daily practice, food consumption was an exceptionally suitable domain for individuals to express their commitment to an ethical and self-determined lifestyle purely founded on one’s ideals""; "".... One participant explained that these categories of food reflect not only material qualities of food, but are also associated with her moral beliefs regarding what is a good way to live""; ""Temperance was perceived as a means to be self-determined and to make choices according to one’s personal values. For example, participants wanted to express gratitude and respect for food, especially when consuming foods originating from animals"".",Yes,"Yes, peoples (individual) beliefs, values and relationship with nature plays a vital role in promoting sustainable food consumption patterns. ""The connectedness with nature was also evident in people’s concern for animals. All participants watched their meat consumption closely and had considerable concern about animal welfare and the inhumane treatment of animals in the agricultural industry..... All reported cooking vegetarian food regularly, as well as frequently buying organic meat–meat that is produced in a more responsible manner"". ""....Animals were generally seen as sentient fellow creatures with a right to live under natural circumstances, such as those organic farms try to provide. Therefore, the consumption of organic meat was an acceptable alternative for participants. They strongly opposed intensive livestock farming systems, because, to them, the animals are treated like a commodity"".","Interventions such as marketing and labelling to distinguish organic foods from conventional ones so as to guide people in purchasing products produced sustainably; ""Labeling efforts have also served to delineate between conventional and organic standards, providing a visual prompt to facilitate the purchase of more responsible products among a larger group of consumers (Morris and Winter 1999). These labels demonstrate the salience of appealing to moral motives held by a core group in society, increasing the number of people that can make more responsible choices with less effort on their part""; ""Vegetables I buy organic. I have a veggie box. […] To me it’s important that it’s farmed with care and that it has travelled as little as possible. And that it’s as seasonal as possible, that it comes from a familiar environment […] I try to think about the consequences of my consumption for the rest, for the environment""; ""All reported cooking vegetarian food regularly, as well as frequently buying organic meat–meat that is produced in a more responsible manner"".","No - But the paper recommends interventions through policy to support or promote social norms; ""Temperance, the consumption of pure foods, and abstinence from meat were all ways in which Reformers practiced their moral values. As the interviews illustrated, these practices are still in use today...Policy makers may implicitly or explicitly support social norms that reflect the intrinsic value of temperance. This could be done, for example, by promoting the consumption of large amounts of meat as normatively unacceptable"".",3. Other - The paper recommends a policy intervention to support and promote social norms.,,No,,,"Marketing, certification and labelling of organic products/foods to distinguish them from conventional food products to guide purchase and ""appeal to moral motives held by a core group in society, increasing the number of people that can make more responsible choices with less effort on their part"".",None/Not applicable,,No,,Yes,"Consumption of food that is produced in a more responsible manner taking care of the environment; ""...All reported cooking vegetarian food regularly, as well as frequently buying organic meat–meat that is produced in a more responsible manner; ""They strongly opposed intensive livestock farming systems, because, to them, the animals are treated like a commodity""; ""I don’t like the fact that animals are seen as products. Maybe that’s not the worst…but I think you have to treat animals differently from a bag of cookies.""; Vegetables I buy organic...To me it’s important that it’s farmed with care and that it has travelled as little as possible. And that it’s as seasonal as possible, that it comes from a familiar environment […] I try to think about the consequences of my consumption for the rest, for the environment"".
",
,122,"Sharpe, Rosalind; Barling, David, 2019",The right thing to do': ethical motives in the interpretation of social sustainability in the UK's conventional food supply,2. relevant,5,2,1) Empirical,No,N/A,No,N/A,Yes,"(…) terms of ethical or moral conduct. In the websites, ‘values’ were frequently cited as a guiding decisions about which social concerns to act on. (p.335) +""Values were also cited by the interviewees as guides for decision-making."" (p.336)","business/monetary values and ethical values ( examines social dimension of sustainability in conventional food systems ""The findings (both from websites and interviews) confirmed that there is no settled definition of what social sustainability means for the conventional food supply. Such consensus as there was suggested that relevant themes included food safety, quality, adequacy and affordability; the quality of work involved in the food supply; the quality of relationships among participants in the food supply; the welfare of farm animals; notions of fairness (in the distribution both of food and the impacts of the food supply); notions of accountability; and the importance of engagement as a prerequisite and enabler of sustainable innovation."" (p.334)",N/A,N/A,N/A,,No,N/A,N/A,N/A,personal and collective;= at level of company/enterprise,1+3,"study examines ""how a wide range of actors conceptualised and operationalised the social obligations of the conventional food supply"" (p.330) How do CSR and other social sustainability act out in the companies? ---[On company's webpages] ""Although values were often cited as an important guide, (...) the term ‘values’ was itself susceptible to instrumental and cynical use. (..)McDonald’s cited as values ‘believing in the McDonald’s system’ and ‘staying profitable, to benefit shareholders’. Retailer Tesco (..) said ‘Scale is our new value’, (..) So although ethical values were frequently mentioned, they were open to distortion to fit organisational agendas"" (p.336) . ""---[In interviews] Values were often said to pre-date the advent of sustainability or CSR. "" (p.336) + on the personal level of interviewees: wanting to do the right thing ""also appealing to personal ethical frameworks and illustrating a procedural social aspect of sustainability, concerned the process of ‘engagement’"" (p.336) .--- Lastly, strong tension between business objectives and sustainability objectives ""Interviewees made it clear that activity to promote sustainability, including social sustainability, had to be justifiable in business terms: they had to ‘make the business case’ by demonstrating that the activity would not jeopardise profitability or competitiveness."" (p.337)",N/A,Yes,"individual values ( interviewed employees) in relation to company's business and (claimed) sustainability values , synonym: ethical and moral conduct, CSR for the latter",No,,"None, hindrances are discussed ""Interviewees made it clear that activity to promote sustainability, including social sustainability, had to be justifiable in business terms: they had to ‘make the business case’ by demonstrating that the activity would not jeopardise profitability or competitiveness."" (p.337)",No,,,Yes,"? Not sure how to categorize, see next answer","Study examines ""how a wide range of actors conceptualised and operationalised the social obligations of the conventional food supply"" (p.330) ""The findings (both from websites and interviews) confirmed that there is no settled definition of what social sustainability means for the conventional food supply. Such consensus as there was suggested that relevant themes included food safety, quality, adequacy and affordability; the quality of work involved in the food supply; the quality of relationships among participants in the food supply; the welfare of farm animals; notions of fairness (in the distribution both of food and the impacts of the food supply); notions of accountability; and the importance of engagement as a prerequisite and enabler of sustainable innovation."" (p.334) -- about Values [On company's webpages] ""Although values were often cited as an important guide, (...) the term ‘values’ was itself susceptible to instrumental and cynical use. (..)McDonald’s cited as values ‘believing in the McDonald’s system’ and ‘staying profitable, to benefit shareholders’. Retailer Tesco (..) said ‘Scale is our new value’, (..) So although ethical values were frequently mentioned, they were open to distortion to fit organisational agendas"" (p.336) . ""---[In interviews] Values were often said to pre-date the advent of sustainability or CSR. "" (p.336) + on the personal level of interviewees: wanting to do the right thing ""also appealing to personal ethical frameworks and illustrating a procedural social aspect of sustainability, concerned the process of ‘engagement’"" (p.336) .--- Lastly, strong tension between business objectives and sustainability objectives ""Interviewees made it clear that activity to promote sustainability, including social sustainability, had to be justifiable in business terms: they had to ‘make the business case’ by demonstrating that the activity would not jeopardise profitability or competitiveness."" (p.337)","None, discusses only hindrances/conflicting needs and interest .--- strong tension between business objectives and sustainability objectives",1 + 3,"Interviewees made it clear that activity to promote sustainability, including social sustainability, had to be justifiable in business terms: they had to ‘make the business case’ by demonstrating that the activity would not jeopardise profitability or competitiveness. (p.337)--",N0,,No,N/A,
already coded - include,125,"Soto Alarcon, Jozelin Maria; Sato, Chizu, 2019",Enacting peasant moral community economies for sustainable livelihoods: A case of women-led cooperatives in rural Mexico,"2. relevant, if moral obligations and principles count as values",5,2,1) Empirical,No,N/A,No,N/A,No,N/A,"ethical values, moral obligations towards family/household, community and the environment, moral principle of reciprocity, moral commitments","No, no clear focus: Implicitly touches all three dimensions , paper describes operations of women collectives in mainly indigenous communities, mentions care for environment as moral obligation, ""The ethical commitment of members (...) is to survive well together with non-humans in their living environment. This ethical commitment is enacted in the gendered performances of developing and keeping up with ecological rules that maintain a balance between their use of plants and environmental well-being they themselves defined. "" (p.125)","No, no clear focus: Implicitly touches all three dimensions , paper describes operations of women collectives in mainly indigenous communities, mentions care for environment as moral obligation, ""The ethical commitment of members (...) is to survive well together with non-humans in their living environment. This ethical commitment is enacted in the gendered performances of developing and keeping up with ecological rules that maintain a balance between their use of plants and environmental well-being they themselves defined. "" (p.125)","No, no clear focus: Implicitly touches all three dimensions , paper describes operations of women collectives in mainly indigenous communities, mentions care for environment as moral obligation, ""The ethical commitment of members (...) is to survive well together with non-humans in their living environment. This ethical commitment is enacted in the gendered performances of developing and keeping up with ecological rules that maintain a balance between their use of plants and environmental well-being they themselves defined. "" (p.125)",No,Yes (?),N/A,4. Not clear.,"moral obligation to wellbeing of household, community and environment as well as reciprocity as guiding principle, partly also as constraint for transformation --> Paper uses framework of moral peasant economy to analyse under which circumstances women collectives in rural Mexico (as a mean to improve/ transform their livelihoods) are successful . ""The framework of situated peasant moral community economies enabled us to see that it was not external actors, but members’ situated moral obligations toward their households, communities and environments that contributed to contradictory gender transformations as well as livelihood production in the three spaces: cooperatives, households and communities. "" (p.129)","on a personal and collective level, reciprocity as guiding principle",1) + 3) + 4) condition,"Paper uses framework of moral peasant economy to analyse under which circumstances women collectives in rural Mexico (as a mean to improve/ transform their livelihoods) are successful and persist after external financing ends . The paper emphasises that in this analysis the understanding of moral obligations towards the women's own households, wider community and the environment is important, as well as the moral principle of reciprocity. -- ""which takes into account interactions not only among humans but also between humans and non-humans over time, allowed us to see relevant commoning practices that contribute to surviving well together with their family and community members among and across generations as well as non-humans (e.g., local plants, soil, atmosphere, water supply system)."" (p.129)","moral obligations reviving existing power structures, operationalisation of activities need to be in line with reciprocity and moral obligations, otherwise those are rather constraining factors for (gender) transformation",Yes,"moral obligations, moral commitments, moral principle of reciprocity as guiding principles of behavior",Not sure,"The framework of situated peasant moral community economies enabled us to see that it was not external actors, but members’ situated moral obligations toward their households, communities and environments that contributed to contradictory gender transformations as well as livelihood production in the three spaces: cooperatives, households and communities.  (p.129)",None,No,N/A,N/A,"Yes - pls check : paper describes felt moral obligation on the INDIVIDUAL level, however, these ""values"" are shared and cultivated in the communities- I hence interpret also as ""social values""",2,"Reciprocity is described as guiding principle/value in community, (gender) transformation only then possible when this principle finds new ways to be fulfilled, which are still in line with women's (moral obligations towards their households, communities and the environment.","No ""interventions"" per se, but paper outlines that only those women collectives in rural Mexico were successful and maintained after initial external finance period ended that managed to align the principles of reciprocity and women's obligations (of care) towards their households, community and environment with the operations of the collective",6,,1+2,felt moral obligations influence appropriation and use of natural resources and interactions within community,No,,
,127,"Stirling , 2015","Emancipating Transformations: From controlling ""the transition"" to culturing plural radical progress. Step working paper 64",2,5,8,3,yes,"WHat stands out for me in Stirling's argument is that transformation, in contrast with transitons, invovlves confronting incumbent interests. ""what might be called social ‘transformations’. These entail more plural, emergent and unruly political re-alignments, involving social and technological innovations driven by diversely incommensurable knowledges, challenging incumbent structures and pursuing contending (even unknown) ends. Indeed, they may owe more to critical practice of other values, virtues or social qualities than to utilitarian pursuit of ends at all (Neill et al. 2008; Hulme 2014; Grant 2011; Slote 1992; Slote 2007; Wong 2006). Stylised examples might include myriad changes in distributed energy practices, involving service innovations, radical eco-efficiencies, culture change and the massively more extensive harnessing of renewable resources (Jacobson and Delucchi 2009; Jacobson and Delucchi 2011; GEA 2012; EREC 2010; ECF 2010; PWC 2010; WWF 2011; IPCC 2012). Likewise there are multiple innovations in the culture and practice of food production and use, involving ecological farming, open source breeding, local supply chains, collective ownership and greater integration with other activities (Pretty 2005; Pretty 2002; Feenstra 1997; Altieri 2012; White and Stirling 2013).",yes,"what might be called societal ‘transitions’, often driven by technological innovation, managed under orderly control, by incumbent structures according to tightly-disciplined frameworks for knowledge, towards a specific known (presumptively shared) end? Put simply for the sake of illustration, currently relevant examples of this kind of change might include those most closely associated with prospective global transitions to nuclear power in energy production (Nuttall 2005), planetary geoengineering in climate change strategies (Shepherd 2009; Fleming 2010; Ridgwell et al. 2012; Ruddiman 2005) or ‘sustainable intensification’ of food production using proprietary transgenic monocultures (Baulcombe et al. 2009).",,,not specified,,,,,,no,,,,,,"for all the complexities, a constant common element shared across different historical and cultural settings, is that power is always about ‘asymmetrically structured agency’ (Stirling 2014b). Different social actors experience differing patterns of enablement and constraint in the ways they exercise their agency. And a diversity of social norms, institutions and discourses concentrate these disparate flows and contours of social and material agency in varying ways (Buss and Overton 2002; Knappett and Malafouris 2008). A reaction to this, ‘democracy’ in the broadest of senses can be seen, not as any formal procedural end-state, but as a complex, distributed process of never-ending struggle (Laclau and Mouffe 2001; Smith 2003; Marcuse 1969) for ‘access by the least powerful, to the capacities for challenging power’ (Stirling 2014b)",no,,,,,,,,yes (but only in passing),2,"a main thrust of the article is that incumbent powers resist alternative objectives and values etc.. Transfomration therefore has to be about challenging these pwers to overcome this asymmetry in agency (both material and discursive) that will allow real sustainability alternatives to flourish. ""history can show that the greatest ongoing forms of transformative progress (like release from colonialism, racism or patriarchy), owe more to plural knowledges and values and unruly hope-inspired agonistic contention, than to single orderly technical 'transitions' based on formally-integrated science or fear-driven structured control."" (abstract)","democracy ""far from democratic struggle being an enemy of nature'.. they are more likley each others greatest hopes""",,,3,,yes,"Identifies 'caring' as a key corollary to control: ""the knowing and doing of transformation are not separate, but intimately interlinked. Neither alone is sufficient. As in the exquisite changes of direction seen in flocking behaviours in nature – and in rapid realignments in ‘grassroots culture’ – truly progressive social transformation is arguably only truly achieved through crucial roles by mutualistic caring dispositions, for diversity, creativity and democratic struggle, equally in knowledge and action. It is this resulting unruly horizontal interaction between contending forces of care and control that is far more like the general dynamics of grassroots culture, than the idealised vertical orderings of government, or even orderly accounts of governance more generally""",
,131,"Temper et al, 2018","A perspective on radical transformations to sustainability: resistances, movements and alternatives.",2,1,8,2,yes,"""transformation implies “radical, systemic shifts
in deeply held values and beliefs, patterns of social behavior,
and multi-level governance and management regimes”
(Westley et al. 2011:762; see also; Olsson et al. 2014). This
calls for “unruly politics” and “diverse knowledges and multiple
actors” (Scoones 2016). Thus, a heuristic distinction
can be made between “transitions” and “transformations”
as pathways for social change (Stirling 2015). ‘Transitions’
can be seen as processes managed “under orderly control,
through incumbent structures according to tightly disciplined
knowledges, often emphasizing technological innovation,
towards some particular known (presumptively shared)
end” (ibid: 54).‘Transformations’, in contrast, involve “more
diverse, emergent and unruly political alignments, more
about social innovations, challenging incumbent structures,
subject to incommensurable knowledges and pursuing contending
(even unknown) ends”"". ANd on p.751: ""there is broad acknowledgment, a transformation
to sustainability requires a radical shift, including a shift
in society’s value-normative system and shifting relations
across the personal (i.e. beliefs, values, worldviews), political
(i.e. systems and structures) and practical (i.e. behaviours
and technical responses) levels simultaneously (O’Brien and
Sygna 2013);""",no,,no,,cultural values,,,,,yes (conflict transformation),yes,1,,mainly cultural related to systems of belief of social groups,1 (but also 3 i think),"There are two aspects to this (its slightly confusing!). First, the paper follows the tradition of referring to multiple 'spheres' of transformation that have to be addressed: ""The following five dimensions/spheres of alternative
transformation have been developed in the Vikalp Sangam
experience. It is proposed that alternatives are built on the
following inter-related, interlocking dimensions/spheres,
seen as an integrated whole.
(a) Ecological integrity and resilience which includes the
conservation of the rest of nature (ecosystems, species,
functions, cycles) and its resilience, and respect
for ecological limits at various levels, local to global.
(b) Social well-being and justice including lives that are
fulfilling and satisfactory physically, socially, culturally,
and spiritually, where there is equity between com758
Sustainability Science (2018) 13:747–764
1 3
munities and individuals in socio-economic and political
entitlements, benefits, rights and responsibilities,
and where there is communal and ethnic harmony.
(c) Direct and delegated democracy where decision-making
starts at the smallest unit of human settlement, in
which every human has the right, capacity and opportunity
to take part, and builds up from this unit to larger
levels of governance, and where decision-making is not
simply on a ‘one-person one-vote’ basis but respectful
of the needs and rights of those currently disprivileged,
e.g. some minorities.
(d) Economic democracy in which local communities and
individual (including producers and consumers, often
combined into one as ‘prosumers’) have control over
the means of production, distribution, exchange, markets,
where localization is a key principle, and larger
trade and exchange is built on it.
(e) Cultural diversity and knowledge democracy in which
pluralism of ways of living, ideas and ideologies are
respected, and where the generation, transmission and
use of knowledge (traditional/modern, including science
and technology) are accessible to all."" - whilst values are not explicitly mentioned here, they are intended as part of the last - but are also said to underly all spheres: ""It should be noted that these five spheres of transformation
are based on, and in turn influence, the set of values
that individuals and collectives hold, encompassed within
their worldviews. These encompass spiritual and/or ethical
positions on one’s place in the universe, relations with
other humans and the rest of nature, identity, and other
aspects."" The second way is more linked to the specific framework developed in teh diagram. Transformatin (of conflcist) involves efforts to confront differnet forms o fpower in different aspects of society: people and ntworks, structures, and cultures. The latter includes values and the paper discuses the need to develop new 'meanings': ""The long-term challenge for many social groups whose
worldviews are not represented equally in the dominant
ways of knowing the world is to influence and impact on
the realm of social representations to protect and defend
their own identity, through the creation of new meanings,
norms and values. If over time, a sufficient number of
people confirm and reaffirm the new meanings through
the creation of counter-narratives or counter-discourses,
systemic changes in cultural power can take place.""","p.755: ""the power 
of domination also works in an “invisible” way through 
discursive practices, narratives, worldviews, knowledge, 
behaviours and thoughts that are assimilated by society 
as true without public questioning (Foucault 1971). This 
invisible, capillary, subtle form of power often takes the 
shape in practice (following Galtung 1990) of cultural 
violence, through the imposition of value and belief systems 
that exclude or violate the physical, moral or cultural 
integrity of certain social groups by underestimating their 
own value and belief systems. 
These invisible forms of power are “materialized” in state 
institutions, the market and civil society, giving rise to a 
structural bias in relationships and consequent asymmetrical 
power relations. Therefore, this form of invisible power is 
also known as cultural power. Here, people may see certain 
forms of domination over them as “natural” or immutable, 
and, therefore, remain unquestioned. In this way, invisible 
power and hidden power often act together, one controlling 
the world of ideas and the other controlling the world of 
decisions.""",no,,,, 7,,,,yes,3. creation of new meanings,see section 2,conflict transformation - for removing barriers and for creating social meaning rooted in values,5. resistance and social movements and protest. Unruly and disruptive politics. plus emphasise forms of community consultaiton and knowledge production such as vikalp sangam in India.,"""The Vikalp Sangam process described above is an initiative
that aims to contribute to the sharing and replication of
this type of transformative experience and local-scale institutional
innovation. The emphasis is on outscaling alternative
initiatives, rather than upscaling them. In the latter, a
single initiative attempts to become bigger and bigger, often
leading to the replication of bureaucratic, top-down structures
that defeat the principles of democracy that the initiative
may have started with, whereas in the former, different
actors and organisations and communities learn from each
other, absorb the key principles and processes, and attempt
transformations in their own areas and sectors mindful of
local/sectoral particularities. The focus of the multi-level
perspective on vertical uptake can overlook this type of horizontal
transmission of transformation"". And teh conclusions states: ""Finally, a radical transformation holds the potential to
move from the local scale, from “militant particularism”
(Harvey and Williams 1955) towards a more transcendent
and emancipatory global environmental justice movement.
While local movements may decide to focus on the local and
for deepening rather than broadening, initiatives and struggles
often share common threads, and similar underlying
values and worldviews. These common values can potentially
serve as a bridge on the basis of which solidarities can
be built to support individual and collective struggles, and
can inform the creation of a vision and imaginary towards
the needed radical transformation.""",3,,yes,"the India process idenitifed: ""For example, the Vikalp Sangam process in India 
has identified a set of values and principles as crucial parts 
of transformation which include self-governance/autonomy 
(swashasan/swaraj); cooperation, collectivity, solidarity 
and ‘commons’; rights with responsibilities; the dignity of 
labour (shram) and livelihoods as ways of life (jeevanshali); 
respect for subsistence and self-reliance (swavalamban); 
simplicity and sufficiency (aparigraha); respect for all life 
forms (vasudhaiv kutumbakam); non-violence (ahimsa); 
reciprocity, and pluralism and diversity, just to take some 
examples (Kothari 2016).""",
include,134,"Thornton, Thomas F.; Mangalagiu, Diana; Ma, Yuge; Lan, Jing; Yazar, Mahir; Saysel, Ali Kerem; Chaar, Abdel Maoula,",Cultural models of and for urban sustainability: assessing beliefs about Green-Win,2,5,1,1) Empirical,"Yes, sort of"," Schultz and Siriwardane, for example, argue, commonsensically, that transformative change has to be located at a “deeper, cultural-cognitive, normative and discursive level of social institutions” (2015: 19), since formal organizations’ capacities to steer transformations may be limited by leadership changes, institutional inertia (cf. Munck af Rosenschöld et al. 2014), or cross-scalar political and economic pressures. At this “deeper level,” we find that all conceptualizations of worldly phenomena, including transformation and sustainability, are based on cognitive cultural models (Bennardo and de Munck 2014), the shared mental representations of and for the world that inform cognition and behavior in society. (p.2)",No,N/A,No,,individual and collective values associated with cultural models with which the world is seen and understood.,"Yes, pollution is e.g. air pollution is seen as harmful for the cities' capacity to compete globally",No,No,No,No,"Sort of, table on enabling spaces for transformation to urban sustainability",2. Yes - implicit,"Values are linked to cultural models which ""are widely shared and deeply entrenched within a population, they can become powerful guides for orienting opinion and motivating behavioral responses"" (p.3) the term value is only used in the description of a previous study that showed that cultural model can motivate behavior at adds with logic /scientific reasoning ""The study found that environmentalism was already integrated with core American values— e.g., parental responsibility, obligation to descendants, religious teachings. It also found that core bio-centric values existed across stakeholder groups, and that cultural models led to reasonable judgments about the environment despite lack of agreement with scientific models.""",individual + cultural,1 + 2 +3,"Cultural models, which link to values, determine how much actor belief a transformation towards urban sustainability is possible and likely, this perception can change due to the experience of other successful transformations, e.g. in the energy sector ""Cultural models of and for green development may either enable or inhibit transformations in urban systems according to local conditions."" (abstract)","not really, only reference: “The most powerful organizations in the city are the least likely to participate in the transformation toward urban sustainability because such change threatens their status,” (p.9)","No, focuses on cultural models, which relate in my understanding to societal values, please check next cell","cultural models ""Cultural models (CM) may be defined as “Pre-supposed, taken-for-granted models [mental maps] of the world that are popularly shared by the members of a society and that play an enormous role in their understanding of that world and their behavior in it” (p.2) - cultural models capture and drive the perceived potential for transformations (towards urban sustainability) of relevant stakeholders",No,,"not in regard to values, but cultural model ""potential implications of cultural models’ research for targeting communications and engendering collaborations among diverse stakeholders in order to align perspectives and overcome barriers that may otherwise limit successful visioning, planning, and implementation for transformation towards sustainable development."" (abstract)","Yes, sort of",2 + 3 (understanding existing perception of world),"""transformative pathways to sustainability are highlighting cultural cognitive aspects of the environmental perception and conceptualization (..) transformative change has to be located at a “deeper, cultural-cognitive,
normative and discursive level of social institutions” (2015: 19), since formal organizations’ capacities to steer transformations may be limited by leadership changes, institutional inertia (cf. Munck af Rosenschöld et al. 2014), or cross-scalar political and economic pressures. At this “deeper level,” we find that all conceptualizations of worldly phenomena, including transformation and sustainability, are based on cognitive cultural models (Bennardo and de Munck 2014), the shared mental representations of and for the world that inform cognition and behavior in society. (...) Green transformation at a city or societal level may thus be seriously impaired without the adoption of appropriate cultural models of sustainable development among its citizens. To do this requires better understanding citizens’ existing cultural models of causation in relation to environmental and social change and pathways to alternative, sustainable development futures."" (p.2)","Yes, but not on societal values but on societal CULTURAL MODELS defined as “Pre-supposed, taken-for-granted models [mental maps] of the world that are popularly shared by the members of a society and that play an enormous role in their understanding of that world and their behavior in it” (p.2)",2 + 3 (understanding existing cultural models),"""transformative pathways to sustainability are highlighting cultural cognitive aspects of the environmental perception and conceptualization (..) transformative change has to be located at a “deeper, cultural-cognitive,
normative and discursive level of social institutions” (2015: 19), since formal organizations’ capacities to steer transformations may be limited by leadership changes, institutional inertia (cf. Munck af Rosenschöld et al. 2014), or cross-scalar political and economic pressures. At this “deeper level,” we find that all conceptualizations of worldly phenomena, including transformation and sustainability, are based on cognitive cultural models (Bennardo and de Munck 2014), the shared mental representations of and for the world that inform cognition and behavior in society. (...) Green transformation at a city or societal level may thus be seriously impaired without the adoption of appropriate cultural models of sustainable development among its citizens. To do this requires better understanding citizens’ existing cultural models of causation in relation to environmental and social change and pathways to alternative, sustainable development futures."" (p.2)",,"1 + 2 (not sure, pls check)","All three cities thus see the model of and for urban sustainability as ultimately being co-created among government, enterprise, and the public, but with critical synergies needed between government and business to envision and enable transformation of urban systems. (p.14) ++ Typically, national government decisions are made without consultation and often override local decisions in the process. (...) ""the lack of a strong sustainability vision from the national government and the lack of decentralization in Istanbul’s urban decision-making, both of which hinder Istanbul’s capacity to lead a sustainability transition."" sustainability is possible",if cultural models are understood as sort of values: 1+2,direct drivers in respect of urban development and indirect in respect of governance and urban behavior,No,,
,135,"Tschakert, Petra; Tuana, Nancy; Westskog, Hege; Koelle, Bettina; Afrika, Alida, 2016",T-CHANGE: the role of values and visioning in transformation science,2,5,8,4,yes,"Deliberate transformation is seen as a normative process that interrogates 'the values, the challenging of assumptions, and the capacity to closely examine fixed beliefs, identities and sterotypes'""",no,,no,,not specifiic,,,,,no,no,,,,,,"Those in position of power often have the ability to dominate the discouses so that their values and norms have a disproportionate impact on decision-making - this leads to discussion of need to explore and dsicuss value differences and how these relate to trade-offs in decision-making.. ""Transformatve learning can and should be enhanced by explicitly addresing trade-offs and dilemmas between different objectives and the values that drive them"" (p.22)",yes,"values, personal transformation of values, attitudes, behaviour, norms, prefernces,",yes,"its more the effect of values on individual - ""studies have demonstrated the relationship of values to individual 's understanding of climate change and to their beliefs about and responses to climate risk"" (p.22)","The focus of the paper is on learning processes, with emphasis on co-production and transdiscipinary science as a process of learning, especially in relation to visioning. 'Such future oriented learning is a process that creates changes in how people see themselves and their worlds; it can even involve deeply personal transformation of values, dispositions, and sense of identity"" (p.22)",yes,1,"the pathway is forms of collective/deliberatice learning - leading to changing attitudes/behaviours/preferences. ""Values in social transformation play a critical role, in the context f environmental decisionmaking, contrubuting to attitudes and behaviours as well as fuelling activism"" (p.22)",yes,1,see entries fo individual values - individual and social are not celeary distinuished,"Learning through co-production and transdisciplinary type approaches, especially futures oriented methods. visioning.",4,,1,"values are said to contribute to attitudes and behaviour, inlcuding what people beleive about climate change and how they responod to it.",no,,relevant but a strange little paper - it introduces the methodology for a project but no results.
,136,"Turhan, Ethemcan, 2016",Value-based adaptation to climate change and divergent developmentalisms in Turkish agriculture,1. Highly relevant,5,2,"1) Empirical
",Yes,"Transformation in the context of adaptation can be defined as the “physical and qualitative changes in form, structure, and meaningmaking” (O'Brien, 2012: 670). Transformations question the basic societal assumptions on economic, political, and cultural configurations (O'Brien et al., 2015; Pelling, 2011; Kates et al., 2012) and occur across three nested-spheres: personal, political, and practical (O'Brien and Sygna, 2013).",Yes,"Ttransition is defined as ""incremental change without a shift in system goals"" (Based on Pelling 2011) and is associated in the paper with ""reformism"" ie a pathway that ""discourage (or at best, avoid) a thorough questioning of a socio-ecological system's goals"".",Yes,"While values may refer to a wide set of concepts ranging from interests to preferences, they eventually constitute the core conceptions of “the desirable” (O'Brien, 2009). These conceptions are often seen as “deeply rooted, abstract motivations that guide, justify, and explain attitudes, norms, opinions, and actions” (Schwartz, 2007, see also Schwartz, 1994, for a categorization of human values).","Shared values, in the tense that they are common to different individuals. ""As such, the narratives presented here differ 
from personal preferences of individuals and rather depict desired alternative socio-ecological trajectories.""",No,No,No,No,"Yes, it's not a called a conceptual framework but it does present transformation in a theoretical/conceptual manner: ""Pelling (2011) categorizes adaptation pathways in three categories as (a) resilience (maintaining status quo), (b) transition (incremental change without a shift in system goals), and (c) transformation (radical change in system goals). Schulz and Siriwardane (2015) also suggest a three-tier categorization along adjustment, reformism, and transformation. However, due to the high level of ambiguity on the distinctiveness of adjustment/resilience and reformism/transition approaches, I contend to group these two sets under “adjustment” and leave “transformation” as the competing paradigm for the sake of this analysis. The lack of clear divisions between adjustment and reformism arisesmainly since both of these pathways discourage (or at best, avoid) a thorough questioning of a socio-ecological system's goals.""",No,2. Yes - implicit,"The text discusses how in order to achieve transformation in the context of adaptation (that is to say, to adapt in a way that is transformative - that challenges the status quo and changes the system), values need to be taken into account.",Shared values (patterns of thought and discourse that repeat across individuals and policy-documents).,1,"""Values [...] are “organized into integrated, coherent structures or systems and linked to motivations” which drive our actions (O'Brien andWolf, 2010: 234). In environmental decision-making, policymakers “are often faced, not with a clear cut decision between protection and damage but with the distribution of
different kinds of damage and benefit across different dimensions of value” (O'Neill et al., 2008: 15). These competing values also manifest themselves clearly in climate change adaptation, where confrontation of diverse values and worldviews is particularly evident on what is perceived to be worth adapting and what is to be done collectively. Values, therefore, determine subjective limits to adaptation while also underpinning how, and in what ways, vulnerability is perceived (Wolf et al., 2013). These limits shape the debate on uneven distribution of risks across time and space as well as between different social groups. If adaptationis not “simply about the changes in systems and behaviors required to reduce the negative impacts of climate change, but about the wider capacity of individuals and societies to respond to challenges to existing beliefs, values, and worldviews” (O'Brien and Hochachka, 2010:2), then it is imperative to make the values underlying adaptation preferences explicit (Adger et al., 2009)""","The paper mentions that in order to achieve transformation, power relations must be addessed (but the author des not explicitly relate it to values)",No,,No,,,,,,Yes,3,"The paper merely mentions that adaptation must be dealt with as a political topic (not a technical one) and that diverse values must be considered, if transformation is to be achieved. So it's not about changing people's values or about removing barriers to values, it's about making values explicit. ""The illusion that top-down steering by governments and intergovernmental actors alone can solve global environmental challenges is long gone (Hajer et al., 2015). Unearthing multiple values and discourses on adaptation counter this approach as value pluralism paves the way to inclusiveness in decision-making.""",Deliberating,3,"""Framing adaptation as development often serves as a cohesive element that binds social groups by pointing out a direction for society (Manuel-Navarrete et al., 2011: 250). However, enabling dialectic confrontation between different values on possible alternative socioecological trajectories can give rise to alternative paths of development, ones that are not necessarily associated with technocratic rule or stateled initiatives (Cox, 1981:136). This requires going beyond prevailing “mainstreaming” approaches to adaptation and suggests that transformation of development itself may be required (O'Brien et al., 2015:
273). In this sense, the challenge for policymakers in Turkey is one of creating an agenda of “reflexive developmentalism” (Pieterse, 1998), which would reconsider the prevalence of economic growth while seeking environmentally sound practices and social justice (Arsel, 2005). Such a process not only requires bringing back the how dimension to development policies but will also lead to an informed discussion on the questions of for whom and why, keeping in mind the institutional inertia in Turkey. Only insofar as institutions establish formal political arenas for value negotiationmay adaptation governance
be able to address the key challenge of advancing “strategies that acknowledge and address a spectrum of values” (O'Brien, 2009: 177). Challenging authority, acknowledging multiplicity of knowledge, and recognizing subjectivities are solid steps toward this end (Eriksen et al., 2015b).""",3. None,,Yes,"The paper states that one of the four analysed discourses does challenges the status quo and as such can help achieve transformation: it is that of eco-localism. ""Eco-localism maintains a focus on traditional peasant agriculture as an adaptive measure in line with Via Campesina's approach (Wittman, 2009) on prioritizing small and middle-scale producers, landless peasants, and rural women. [...] By underlining the need for democracy and participation, this discourse strongly challenges social justice claims in adaptation policy. Its transformative character becomes more evident by its acknowledgment that adaptation is more than a state policy or a technocratic intervention. Adaptation, in this narrative, requires a societal transformation that may shake the fault lines of today's agricultural economy.""",
,139,"Villido, 2018",Awareness as the new paradigm for personal sustainability: A practitioner's perspective on the sustainability transition,2,5,7 inner personal dimensions of sustainability,2,No,,No,,No,,"inner wrold and values; There are a tremendous amount of actions happening in your inner world – ideas, imaginations, remembering, thinking, feelings and emotions, listening to sounds, looking, thinking, bodily sensations – which makes up a big mess.",No,No,No,No,No,,,,individual and shared,5,"The solution lies in relearning, i.e. revising and changing the patterns of behaviour, values, prejudices and habits acquired blindly and without reflection in the process of socialisation.",No,Yes,inner worlds; inner dimensions of human life,No,,"awarness of inner worlds, mindfulness; '''I suggest that the key role of awareness in processes fostering or hindering sustainability transition has been largely overseen''",Awareness as the key to inner and outer sustainability transition. An alternative path to sustainability in comparison to the logic of carrots and sticks is presented by placing emphasis on awareness itself.,3 awareness,"Awareness is not the same as thinking, emotions or physical body, it is the ability to be in contact with thoughts, emotions and physical body and understand these processes.; Action with awareness includes knowing what I do, why I do it and how I do it.''",Yes/Partly,3 becoming aware of inner values,"Awareness as the key to inner and outer sustainability transition. In terms of fostering sustainability, my practice and work with students has shown that the change that does not require carrots and sticks starts from each person – it is a very personal matter. The best way to foster sustainability transition is to create practical understanding about what is happening and why we are reacting in this or that way. This means acquiring personal experiences about the development of the processes in direct contact with the present situation. A more holistic approach to being human needs to be adopted and the often side-lined empirical and intuitive knowledge also needs to be accepted as relevant parts of human experience directly influencing the success or failure of the sustainability transition.",awareness,5 awareness,"In terms of fostering sustainability, my practice and work with students has shown that the change that does not require carrots and sticks starts from each person – it is a very personal matter. The best way to foster sustainability transition is to create practical understanding about what is happening and why we are reacting in this or that way. This means acquiring personal experiences about the development of the processes in direct contact with the present situation. A more holistic approach to being human needs to be adopted and the often side-lined empirical and intuitive knowledge also needs to be accepted as relevant parts of human experience directly influencing the success or failure of the sustainability transition.",3,,No,,hard to answer just yes/no to some questions
,140,"Vinkhuyzen, Onno M.; Karlsson-Vinkhuyzen, Sylvia I., 2014",The role of moral leadership for sustainable production and consumption,2. relevant,5) NONE of above,7. Sustainable consuption and production (SCP),2) Theoretical,No,,No,,Yes,"The concept used is ethical issues, it describes the Moral Leadership Framework (MLF) and refers to the qualities expected/neede from the leaders that can be the seed for systemic/collective change.",Ethical value,"Yes, briefly when they explin the Ecological Leadership Theory (ELT), they only mention this once in p. 111",No,"Yes (Create a community of reciprocal care and shared responsibility, Promote harmony with nature, Provide sustainability for future generations, Human development is a strong element, Diversity is seen as an asset)",No,"Yes, they promote the MLF",No,Yes,"The ELT Framework includes Values of nature but they do not go deeper into that, it is only an example and not the one that is broader explained.",Promote harmony with nature.,1) leverage point,The article is a comparative theoretical and ethical analysis of three leadership models designed to address complex adaptive challenges and with varying degrees of ethical dimensions incorporated. The MLF is the model analised in-depth and the one that includes the ethical issue of leaders for achienving sustaiability and a systematic change.,"The role of leaders for changing consumer behaviour towards sustainability can be exercised as the influence they can perform within different contexts (organisations, networks, communities). The SCP challenge to move from the 'old top-down hierarchical leadership' and move to a leadership with ethical grounds.",Yes,"The paper elaborates on the relationship between leadership and societal change. Pioneers or leaders can empower individuals to transform themselves and the structures of society are needed. Changing consumer behaviour towards sustainability is only likely if motivation/intent, ability and opportunity are simultaneously addressed.",Yes,"They mention them as moral or ethical dimensions linked to the objective of leadership, the style of leadership and the motivational drive that is needed for those who decide to take up a leadership role for societal change.",,No,,,No,,,Through education or processes of cooperative interaction.,4) Critical reflection and learning.,"MLF also considers the change in thought processes, in mental models and conceptual frameworks that are necessary for becoming a moral leader. The MLF finally aims to create groups which are united, can reach their goals and empower their members to develop capabilities to serve their communities.",3. None,,Yes,"Justice, unity and love.","Based on a theoretical comparison between three leadership models, a more in depth analysis of one of the models that actually integrates ethical dimensions more deeply (MLF), they conclude that adopting such a model that has ethical aspects and the qualitites needed for a moral leader at its core could speed up the transition to more sustainable patterns of production and consumption considerably."
,141,"Vinnari, Eija; Laine, Matias, 2017",The moral mechanism of counter accounts: The case of industrial animal production,2. relevant,1,2,"1) Empirical
",No,,No,,No,,"Moral values (associated with a sense of morality and ethics), also referred to as ""public values"", because those values that engage us to act morally are those shared in society.",No,"Not explicitly, but is does refer to a process feeling sympathy for sufferers (in this case, animals) and therefore acting to prevent them from harm. This could be interpreted as an intrinsic value of animals - but the authors do not state it, it's my interpretation. For instance, the text quotes the following statement from a video on pig suffering: “Respect the value of animals and become a vegan already today.”",No,No,Yes,No,2. Yes - implicit,"Values are not mentioned explicitly but they are reflected in ""counter accounts"". These counter accounts (for instance, documenting and visibilising animals' suffering by animal rights' activists) make the public feel sympathy for animals and develop feelings of moral and ethical duty towards them. These feelings of moral duty are at times referred to as ""moral values"" in the text.","Public values as in the values shared by ""the public"", society, the media...",1,"Counter accounts can inform the public about the suffering of certain groups and thus lead to public action (that can be transformative). For the public to react, it is necessary to invoke morality and ethics, which relates to moral values. Thus, mobilizing the public's moral values is a leverage point towards transformative action. ""The mediation of an oppressed group's suffering can give rise to political action if, first, individual spectators consider the suffering to be worthy of their moral attention; and second, those individuals sympathize with the suffering ‘others’ to the extent of being willing to engage in public action."" ""In general terms, the transformative potential of counter accounts is related to their ability to act as a form of moral education, not unlike ancient Greek theatre, by repeatedly suggesting to the audiences how to feel about, and act publicly on, the suffering of an oppressed group.""",,No,,No,,,,,,Yes,Both 1 and 2,"The paper describes animals rights' activists actions, such as filming terrible living conditions of animals in factory-farms, or pamphlets informing about animals' conditions. These actions vizibilise animals' suffering which leads to creating a sense of sympathy in the public, leading it to act towards transformation. I would interpret this as removing barriers for people to act on their values, as they already hold moral values (do no harm) and these actions enable them to act on their values by giving them information on current animals' suffering. But (and this is my interpretation, it's not stated in the article) this could also be interpreted as changing people's values: by making them feel this sense of empathy towards animals, it could lead them to change their moral values towards more non-anthropocentric conceptualisations of empathy. ""In general, we perceive that the way both text - including concepts, expressions and metaphors; and visual imagery (Hardy & Phillips, 1999) are used in society has a role in the construction of social reality, subsequently affecting action (see Dryzek, 1997). By intertwining with social practices in various social contexts the language and the visual create discourses, which affect our understanding of reality and have effects on our actions in societies. Further, CDA posits a dialectical relationship between discourses and other elements of the social whereby discourses are seen as both constitutive of, and constituted 
by, the social world and its practices9 (Jørgensen & Phillips, 2002, p. 19).""","The paper describes animals rights' activists actions, such as filming terrible living conditions of animals in factory-farms, or pamphlets informing about animals' conditions. These actions vizibilise animals' suffering which leads to creating a sense of sympathy in the public (it appeals to their emotions), leading it to act towards transformation. ""through a technically diverse representation involving interconnected verbal and visual elements as well as complex spacetimes, the ‘othering’ of the animals is to some extent reduced and they come to be presented as worthy of our moral attention. [...] The spectator's emotional potential is mainly organized around the figure of the farmer-persecutors, but she is not explicitly presented with options for practical action; at the most there are implicit references to the need to alleviate the animals' immediate conditions by conducting welfare improvements and more frequent inspections by the appropriate authorities."" ""As concerns the second precondition for the emergence of collective action, namely the activation of the spectator's emotional potential, counter accounts need to evoke the spectator's sympathy towards the oppressed group and present her with practical options
on howto act on the suffering. In discursive terms, counter accounts need to construct an identity for the sufferers as sovereign fellow individuals constrained by unjust circumstances and an identity for the spectators as a public, a collective of potential activists.""",5. Mediation: visibilising others' suffering.,"Imagination is crucial not only for the moral engagement of an individual spectator but also for engendering collective action, as it facilitates the development of innovative visions and social imaginaries (Brown & Dillard, 2013; Brown et al., 2015; Tregidga et al., 2017). In the conceptualization of Chouliaraki and Orgad (2011), mediation as moral education would in an ideal case lead to the emergence of a cosmopolis, a space where we care about others particularly because they are different from us. This resonates with calls made in the pluralist accounting literature to respect ineradicable differences between viewpoints, and to perceive the tensions arising from such differences as fertile breeding ground for new understandings (e.g. Brown & Dillard, 2013; Gallhofer et al., 2015; Vinnari & Dillard, 2016). Counter accounts could play a marked role in recurrently exposing individuals to alternative viewpoints and the needs of marginalized or oppressed groups.",2. Indirect drivers,Public values are described as leading to social change in the sense that developing or mobilizing a sense of morality (moral values) is a first step towards social action towards transformation. This could be interpreted as an effect on indirect drivers of change (demographic and sociocultural).,Yes,"Feelings of empathy for the other (whether human or non human), justice, solidarity, care, and compassion, are described as a crucial first step towards transformations.",Values are not central to this paper.
,142,"Vivero-Pol, Jose Luis, 2017",Food as Commons or Commodity? Exploring the Links between Normative Valuations and Agency in Food Transition,2. relevant,5,2,"1) Empirical
",No,,Yes,"Transition pathways are defined as ""exit alternatives to this crisis stage"".",No,,"Normative values on food, related to whether food is valued as a commodity or as a commons (the source of life). The paper also refers to the exchange value and use value of food.","Yes (although not explicitly), the paper amounts the value food as a tradeable good on the market (as part of valuing food as a commodity).",No.,"Yes (although not explicitly), the paper discusses the value of food for ""individuals' and societies' culture (as part of valuing food as a commons).""",No.,"The Multi-Level Perspective (MLP) on sustainable transitions is a theoretical framework that explains the transition pathways towards an enhanced sustainability between different stages of socio-economic systems [58,59]. As the global food system is transiting from a multiple crises stage towards an aspirational sustainable one, this framework is judged as appropriate to be used here. Key elements in this theory are the innovative niches, the dominant regime and the broader landscape, as well as the interactions between these three elements [60]. Niche-innovations may gradually develop through learning processes, the expansion of social networks and supporting constituencies, as well as the articulation of appealing visions and expectations [61], in what is termed as the narrative. Socio-technical transitions may take different pathways, and they involve contested processes in numerous loci, multiple social groups, diverging narratives of transition, clashing ideologies and vested interests, many of which are outside the immediate control of policymakers. [...]""In this paper, the contemporary industrial food system is identified as the dominant regime, its primary narrative of “food as a commodity” being the hegemonic discourse regarding the valuation of food, after Gramsci’s concept of hegemony of ideas [14], and the default political attitudes are interpreted as follows: gradual reforming as the preferred stance by the actors that conform to the regime and transformative innovations to be the most prevalent within those respondents working in niches.""",No,"1. Yes – explicit
",,"Shared values. But also individual ""human agency"", being defined as ""people’s values and narratives and political attitudes"".","1, 3. Both a root cause (ie a barrier) and a potential solution","Accepting that the dominant industrial food system is in a deep crisis [9–11], recognizing that multiple stakeholders are looking for different transition pathways out of this crisis [12] and based on the idea that the commodification of food is the major structural cause of this crisis [13], this paper explores the different dimensions of food relevant to humans, how food-related professionals value these dimensions and what valuations are more often found in different loci of the transitional food system, thus contributing to the understanding of the role of agency in steering transition pathways in the global food system."""" In the conclusion: ""The results contribute to agency-sensitive analysis in food transitions by validating the hypothesis that the way food professionals value food is related to the political attitude with regard to the existing food system and its transition trajectories, although no causality can be inferred by this sample. In other words the normative consideration of food shapes the priorities for action (political attitude) and, to a certain extent, specific food policies we support/accept (preferred policy beliefs). Since beliefs and values drive transition pathways, the consideration of food as a commons will certainly open up new policy options and regenerative claims in the future.""","People have different levels of agency, and this agency enables them to act in accordance with their own values. Agency is related to power in the article, meaning that more powerful people can act in accordance to their values and others cannot: ""Therefore, understanding transitions in the global food system cannot be fully undertaken without addressing “individual agency of food system actors”, either in the form of the powerful agency of regime actors trying to protect their status and only accepting gradual reforming proposals or as transformational agency aimed to revolutionize the system, a position that can be materialized as counter-hegemonic constituencies (i.e., food sovereignty, agro-ecology) or alter-hegemonic ones (i.e., transition, de-growth, commons)."" and, in the conclusion: ""Moreover, the hegemonic consideration of food as a commodity is challenged from within and outside. Multiples loci of resistance with counter-hegemonic attitudes are challenging the hegemonic paradigm. These diverse people in rather diverse institutions have a set of shared food policy beliefs 
and a convergent regard of food as a commons. If power is exercise in multiple locations with paradigms normalizations, counter-hegemonic resistance defending food as a commons requires multiple projects to de-normalize the assumed paradigm associated with the hegemonic industrial food system.""",Yes,Agency.,No,,,No,,,Yes,1,"The paper argues that foods needs to be ""valued"" as a commons (not a commodity) for a transition towards a sustainable food system to be possible: ""Since beliefs and
values drive transition pathways, the consideration of food as a commons will certainly open up new policy options and regenerative claims in the future.""","Changing values are no mentioned specifically, and the paper does not explicitly mention how to mobilise or change values, but it does say that to re-value food as a commons ""will consist of a long-term incremental 
process to dismantle the absolute reliance on market logic [114], a process that is led by transnational food movements in the international arena [140], but that needs to be complemented and re-enforced 
by local food movements working in customary and contemporary alter- and counter-hegemonic niches in order to build a “globalization from below”"".",6,,3. None,,Yes,"Food as commons seems to be a relevant framework that could enrich the multiple transformative constituencies that challenge the industrial food system. ""Food as a commons"", being the ""normative value"", and the industrial food system being the barrier to sustainability and fairness in planterty transformation.","The conceptual framework did not make a lot of sense to me. For instance, it said people had agency when they could act in accordance to their own values, but agency is defined as ""people’s values and narratives and political attitudes"". Then it looked at shared values but individual human agency, so I'm not sure I should say that individual values were discussed in the paper. I did my best to reflect the paper while coding in any case."
,143,"Vogel, Claudia; Mathe, Syndhia; Geitzenauer, Maria; Ndah, Hycenth Tim; Sieber, Stefan; Bonatti, Michelle; Lana, Marcos, 2020",Stakeholders' perceptions on sustainability transition pathways of the cocoa value chain towards improved livelihood of small-scale farming households in Cameroon,2,5,2,1,No,,No,,No,,Perspectives of different groups of actors towards possible transition pathways,No,No,No,"Cognitive rules, shared beliefs and expectations that guide actors’ perceptions towards the future and steer actions in the present","Yes (Geels 2002, 2004; Geels and Schot 2007 - Multi-level perspective model (MLP) of socio-technical transitions)",No,"No (it includes institutions, practices and learning)",,,,,,Yes,"Perception, perspectives, practices, learning, interactions and institutions","No (by groups of actors, but the manuscript applies methods to gather the perception of indivuals)",,"Pathways to transition in cocoa production and value change: i) production pathway, ii) certification pathway, iii) public-driven pathway and vi) market driven pathway",No,,,Yes,2,"A socio-technical change takes place within networks of actors and their interrelations. According to the authors, a system consists of three contextual layers:
(i) the socio-technical landscape at the macro-level represents political, social and cultural norms and institutions of a society; (ii) the socio-technical
regime contains the prevailing routines or practices shared by actors of a particular system. Regimes embody strongly held convictions and interests concerning
technological practices and the best ways these might be improved. A regime accounts for the stability of the existing system, due to the fact that its convictions and interests provide coordination to actor groups. Thus, the regime is ‘locked-in’ and changes only slowly. Finally, more radical innovations are generated at the (iii) niche level, which provides a place for learning processes to occur and a space to build up the social networks supporting the breakthrough of innovations. This layer is responsible for novelties to emerge and to be taken up by the regime. An innovation emerges through the interactions between these three layers.","Changing values (understood as institutions, practices and guided by learning)","1,4",,2,"Institutions, practices and learning",No,,The paper talk implicitely about valuation of different pathways but not about values
,145,"Warneryd, Martin; Karltorp, Kersti, 2020",The role of values for niche expansion: the case of solar photovoltaics on large buildings in Sweden,2. relevant,1) TPT1 - grassroots environmental movements (linked to solar energy),5. Energy,"1) Empirical
",No,,Yes,"Research into sustainability transitions strives to understand the mechanisms behind large-scale societal transformation toward increased sustainability. When describing sustainability transitions, they are often referred to as interactions between societal systems at different levels.",Yes,"Values, on the other hand, shape how the individual perceives the value of the consumed goods. Thus, values affect the desirability and preferability of specific goods. they affect people’s choice of what is considered good and bad and help define the collective identity of a social group. Therefore, values affect attitudes and motivations among individuals and organizations. Values play an important role in influencing strcutural changes in sociotechnical systems. The values to which the article refers are: sustainability (three dimensions), fair cost, active engagement, induced innovativeness, increased knowledge of the energy system and positive atmosphere",Ethical value,,,,,No,No,Yes,,They do not mention an specific unit but they refer as them as broad set of values (Added values) and most of the times they are used in a collective way.,1) leverage point,"The results in this article show that the added values increase the actors’ desire to pursue the roles (electricity producer and that of infrastructure developer) actively, since they are directly linked to their own benefit. These added values contribute to the formation of new roles, shaping group identity in the social network of the niche and substantiating positive niche narratives.",,No,,No,,,No,,,Yes,3. Other,"Shared values are important for the inclusion in a social group, and although the social network around the niche is heterogeneous, the added values from solar PV deployments become common denominators for the desire to enter into this group. Added values help shape the social identity within the social network of niche actors. This identity is important as it strengthens the network.","They talk about learning, not changing values. Looking at the benefits of the solar photovoltaic energy values are added to the companies and the individuals there, then those values are extended to more companies or even policy advocates.",4) Critical reflection and learning,"The analysis of experienced added values which shape and shift the mindset among actors owning their own solar PV plants has relevance for understanding the role of values in ongoing transitions. A change of cognitive routines is a well-established dimension in the sustainability transitions research field, and the results from this study substantiate this cognitive change in the context of decentralized ownership of solar PV.",1. Direct drivers,"These role developments (electricity producer and that of infrastructure developer) are linked with the success of the transition, and values become central in the actors’ desire to undertake the necessary roles.",Yes,Sustainability es mentioned as a value itself.,
,147,"Wensing, Joana; Carraresi, Laura; Broering, Stefanie, 2019","Do pro-environmental values, beliefs and norms drive farmers' interest in novel practices fostering the Bioeconomy?",2,5,2,1,No,N/A,No,N/A,No,N/A,"ethical values: following Schwartz: altruism, traditionalism and potent. Openness to change",N/A,N/A,N/A,No,Yes,Yes,Yes - explicit,,"On personal level,",1) + 4) condition,"Paper applies Stern's Value- Belief-Norm theory to farmer's willingness to adopt new practises in order to enable a transition towards a bio-based economy. The model assumes that personal values (altruistic, self-interest, pro-environmental values, traditionalism, openness to change) determine whether a farmer is willing to gather information about novel sustainable practises (see chain below), on which basis (s)he will form an attitude which is the pre-requisite to accept or reject the new technology and thus can enable or hinder a transition. ---CHAIN: Values shape ecological worldview --> which shapes awareness of consequences/environmental threats -->which activate the personal norm to act --> which creates the farmer's interest to collect information about valorising-by-product, the new practise which is necessary to enable a transition. Thus, ""relatively stable values and general beliefs have an indirect impact on farmers' decision making"" (p.862)
--""The model [VBN theory] postulates a causal chain in which the effect of values on pro-environmental behaviour is mediated by individual beliefs and personal norms. (…) specifically, relatively stable altruistic and self-interest
values are assumed to reinforce an ecological worldview which, in turn, can activate individual awareness of those negative consequences of environmental threats for themselves, others, and the biosphere (Stern and Dietz, 1994). Further, if individuals become more aware of consequences involved, this is predicted to activate individuals' perceived ability to reduce these environmental threats, which then strengthens their personal norm to undertake pro-environmental actions (Stern et al., 1999; Stern, 2000). To distinguish between different types of pro-environmental behaviour, Stern et al. (1995, 1999) have also considered the effect of openness-to-change and traditional values on individual's decision-making. More generally, those individuals who are most excited about novelties will be more likely to adopt innovations than individuals who are sceptical about changes (Rogers, 1963, 2003)."" (p.859)",no,Yes,"values, behavior, attitudes, personal norms following Stern's Value-Belief-Norm Theory",Yes,"Paper applies Stern's Value- Belief-Norm theory to farmer's willingness to adopt new practises in order to enable a transition towards a bio-based economy. The model assumes that personal values (altruistic, self-interest, pro-environmental values, traditionalism, openness to change) determine whether a farmer is willing to gather information about novel sustainable practises (see chain below), on which basis (s)he will form an attitude which is the pre-requisite to accept or reject the new technology and thus can enable or hinder a transition. ---CHAIN: Values shape ecological worldview --> which shapes awareness of consequences/environmental threats -->which activate the personal norm to act --> which creates the farmer's interest to collect information about valorising-by-product, the new practise which is necessary to enable a transition. Thus, ""relatively stable values and general beliefs have an indirect impact on farmers' decision making"" (p.862)
--""The model [VBN theory] postulates a causal chain in which the effect of values on pro-environmental behaviour is mediated by individual beliefs and personal norms. (…) specifically, relatively stable altruistic and self-interest
values are assumed to reinforce an ecological worldview which, in turn, can activate individual awareness of those negative consequences of environmental threats for themselves, others, and the biosphere (Stern and Dietz, 1994). Further, if individuals become more aware of consequences involved, this is predicted to activate individuals' perceived ability to reduce these environmental threats, which then strengthens their personal norm to undertake pro-environmental actions (Stern et al., 1999; Stern, 2000). To distinguish between different types of pro-environmental behaviour, Stern et al. (1995, 1999) have also considered the effect of openness-to-change and traditional values on individual's decision-making. More generally, those individuals who are most excited about novelties will be more likely to adopt innovations than individuals who are sceptical about changes (Rogers, 1963, 2003)."" (p.859)","deliberation through workshops AND education ""(...) although values and beliefs are relatively stable across time and context, interventions to, e.g., strengthen farmers' openness to change, altruism, and ecological worldviews could help to stimulate interest in agricultural practices aimed to foster the Bioeconomy. One possibility to cultivate openness to change and pro-environmental values among farmers might be to organise public-private partnerships and workshops in which people with different perspectives discuss sustainability issues and novel agricultural practices (Ngutu and Recke, 2006; Carraresi et al., 2018; Luís et al., 2018). More fundamentally, schools and universities need to offer environmental education programs to influence internal beliefs (Pooley and O'Connor 2016). For instance, outdoor activities such as hiking and camping have been shown to foster an increased perceived connectedness with nature, and thereby promoting a more ecological worldview (Schultz, 2000)."" (p.864) AND targeting farmers with high altruistic an openness-to-change values, as proxy organic and innovative farmers",Yes,1 + 2,"aspects of the environmental perception and conceptualization, beyond","No, but see next field",,"Paper focuses on individual values, BUT there is at the end reference to social dynamics a, when paper suggests to target farmers with desired values (altruistic, pro-environmental, and openness to change) to get new technologies implemented, which is necessary for transition to bioeconomy and then ""employ"" them as opinion leaders [to implement a social norm shift - my addition. ] ""First, the findings indicate that farmers who are more altruistic, aware of environmental consequences, open to change, and with a stronger ecological worldview are more likely to be interested in valorising by-products. These characteristics can thus be used to develop a profile of the farmers who are most likely motivated to collect more information, and therefore potentially to adopt novel practices. In this vein, both policy initiatives and market-entry strategies are likely to be more promising if they target farmers with characteristics matching this profile. For example, farmers who have already adopted organic farming practices are shown to be more driven by social and moral concerns (Mzoughi, 2011), while those farmers who have already implemented innovative practices are also generally more open to change (Kemp et al., 2014). Therefore, organic and innovative farmers could act as beneficial target groups for identifying lead users who might be more willing to implement novel practices related to the valorisation of by-products (Hippel, 1986) and/or act as “opinion leaders” to influence their fellow colleagues and communities to adopt these practices (Case, 1992; Rogers, 2003)."" (p.864)",N/A,6,,1 +2,since farmers influence directly through land use practise and indirectly through adoption of new practises that enable bio-based energy creation,Yes,"altruism, proenvironmental values necessary for transition, no reference to just",
,148,"Westley et al., 2011",Tipping Toward Sustainability: Emerging Pathways of Transformation,2,5,1 and 5,2,No,"large-scale, systemic, system, great transformations toward sustainability",Yes,changes from one stable regime to another,No,,"deeply held values, economic value, cultural values, social value,",No,No,No,No,Yes,Yes,3,,"individual and shared; values of institutional entrepreneurs, cultural values",1,"transitions may require radical, systemic shifts in deeply held values and beliefs, patterns of social behavior, and multi-level governance and management regimes.''",No,No,,,,,innovation pathways,,,Yes/Partly,1 and 2,"Behaviors of corporations as well as citizens are more likely to change if the context of negative and positive sanctions is changed, rather than through direct or indirect appeal to attitudes and values (Aronson 2008) through scare tactics or other means (Feinberg and Willer 2011).'' '''transitions require radical, systemic shifts in deeply held values and beliefs, patterns of social behavior, and multi-level governance and management regimes. In'",- Changing values and removing barriers/ enabling,4,"Social learning and social memory prove to be excellent sources of innovation, if nourished and engaged (Barthel et al. 2010). Similarly,",No,,Yes,pathway and into one that leads to long- term social and ecological resilience,the paper is about innovation pathways; hard to answer just yes/no to some questions
,149,"Zhou, Shunyi; Zhang, Dapeng; Lyu, Chan; Zhang, Hongfeng, 2018","Does Seeing ""Mind Acts Upon Mind"" Affect Green Psychological Climate and Green Product Development Performance? The Role of Matching Between Green Transformational Leadership and Individual Green Values",2,5,"7 ( ""greening"" business activities and product)",1,"partly, transformational LEADERSHIP",Green transformational leadership defined as “behaviors of leaders who motivate followers to achieve environmental goals and inspire followers to perform beyond expected levels of environmental performance” (p.3),No,N/A,"partly, see next cell","""Green values are the product of sustainable development,
which mainly refers to individual attitudes and behaviors in sustainable development "" (p.5)","green values, as individual ethical values and values that are supported within institution/business",No,No,No,N/A,yes on behavior,Yes,1,,employees' green values and green transformational leadership,1,"Values influence behavior of individuals which are either leaders or employees (followers) in a company, supporting those values from side of the institution reinforces their impact on business activities and green product development. "" though employees’ green psychological climate, green transformational leadership, and individual green values ultimately affect green product development performance"" (p.16) --Note: the motivation for latter is to meet business targets ""Green product development plays an important role in determining the sales of green products."" (p.2)",None,yes,"individual ""green values"" which guide leaders and employee's decisions. Green psychological climate determines whether employees feel these green values are appreciated and supported in the company ""After receiving material and spiritual support from leaders [so called green transformational leadership], the positive green psychological climate generated by employees motivates them to engage in work, generate green behaviors, and feel that they themselves have the responsibility to increase the green product development performance that the organization expects"" (p.16)",Yes,", ""green values"" not further specified","1) careful selection in both employees and management staff : ""enterprises can recruit employees with green values to achieve the “mind acts upon mind” of employees and leaders"" (p.17) 2) training + awareness for management: ""the leaders themselves to have green development awareness, learn the characteristics from green transformational leaders, and pay more attention to environmental protection and sustainable development of enterprises"" (p.17) --> end goal ""promotion of green product development performance"" (abstract+ intro), hence business target",Yes,2,"see 4.4.: 1) careful selection in staff : ""enterprises can recruit employees with green values to achieve the “mind acts upon mind” of employees and leaders"" (p.17) 2) training + awareness for management: ""the leaders themselves to have green development awareness, learn the characteristics from green transformational leaders, and pay more attention to environmental protection and sustainable development of enterprises"" (p.17)",Yes,2,"Paper argues that individual green values need support from institutions and matching with like-minded leaders (I interpret this as societal values) --""After receiving material and spiritual support from leaders [so called green transformational leadership], the positive green psychological climate generated by employees motivates them to engage in work, generate green behaviors, and feel that they themselves have the responsibility to increase the green product development performance that the organization expects"" (p.16) ---> Note: transformation reference is twofold a) ""green transformational leadership"" and b) green product development, however, while the motivation for latter is to meet business targets ""Green product development plays an important role in determining the sales of green products."" (p.2)","supporting individual ""green values"" within the company","3 + 4 + 5 (selection of individuals with ""fitting"" values)","1) selection in both employees and management staff : ""enterprises can recruit employees with green values to achieve the “mind acts upon mind” of employees and leaders"" (p.17) 2) training + awareness for management: ""the leaders themselves to have green development awareness, learn the characteristics from green transformational leaders, and pay more attention to environmental protection and sustainable development of enterprises"" (p.17) --> end goal ""promotion of green product development performance"" (abstract+ intro), hence business target",2,"economic driver for business success, i.e. in green product development",No,N/A,