Geoethics is a field of knowledge currently in full development. Researchers in geoethics are pri-marily concerned with the anthropogenic interaction with the Earth system. Due to its nature, ge-oethics holds particular importance in sustainable development due to its nature as it aims to promote ethical human behaviour that does not negatively impact the Earth system. In the present research, we implemented an intervention program addressing various issues related to the sus-tainability of the Earth system, such as the exploitation of geological resources, the management of geological risks, and the conservation and promotion of geopatrimony. The intervention program was applied to higher education students in the geosciences field. A sample of 90 students from various geosciences courses completed an initial questionnaire, revealing limited knowledge about geoethics. This study resorted to mixed-method research involving interviews with some students who volunteered (n=52). The results showed that after applying the intervention programme most students had developed a deeper understanding of the topics addressed and recognised the con-tributions this scientific area can make to sustainable development. Additional research in geoethics education is essential to foster the integration of geoethics into the curricula of higher education institutions.

Geoscientists developed geoethics, an intra-disciplinary field of applied philosophical studies, during the last decade. Reaching beyond the sphere of professional geosciences, it led to professional, cultural, and philosophical approaches to handle the social-ecological structures of our planet ‘wherever human activities interact with the Earth system’. Against the backdrop of the COVID-19 and considering geoscientists’ experiences dealing with disasters (related to hazards like tsunamis, floods, climate changes.), this essay (1) explores the geoethical approach, (2) re-casts geoethics within western philosophical systems, such as the Kantian imperatives, Kohlberg scale of moral adequacy, Jonas’ imperative of responsibility, and (3) advances a ‘geoethical thesis’. The latter takes the form of a hypothesis of a much broader scope of geoethics than initially envisioned. That hypothesis appears by suspecting a relationship between the relative successes in the COVID-19 battle with the positioning of agents (individual, collective, institutional) into ethical frameworks. The turmoil caused by the COVID-19 pandemic, calls for the transfer of experiences between different disciplinary domains to further sustainable governance, hence generalising the geoethical approach. It is emphasized that only when behaving as responsible and knowledgeable citizens, then people of any trade (including [geo-]scientists) can transgress the boundaries of ordinary governance practices with legitimacy.

This article argues that we need to look at living examples provided by non-state communities in various regions of the world that are, perhaps unwittingly, contributing to the maintenance of the Earth's optimal thermal balance. These fully sustainable communities have been living outside the mainstream for centuries, even millennia, providing examples in the global struggle against the degradation of social–ecological systems. They have all, to varying degrees, embraced simple forms of living that make them ‘exemplary ethical communities’ (EECs) – human communities with a track record of sustainability related to forms of traditional knowledge and the capacity to survive outside the capitalist market and nation-state system. The article proceeds in three steps: First, it condenses a large body of research on the limits of the existing nation-state system and its accompanying ideology, nationalism, identifying this institutional–ideological complex as the major obstacle to tackling climate change. Second, alternative social formations that could offer viable micro-level and micro-scale alternatives are suggested. These are unlikely to identify with existing nation-states as they often form distinct types of social communities. Taking examples from hunter-gatherer societies and simple-living religious groups, it is shown how the protection and maintenance of these EECs could become the keystone in the struggle for survival of humankind and other forms of life. Finally, further investigation is called for, into how researchers can come forward with more examples of actually existing communities that might provide pathways to sustainability and resistance to the looming global environmental catastrophe.