necessity. To point to this integration as a ''practical necessity'' is very welcome since he asks us to go beyond knowledge or understanding (epistemic virtues), reaching moral virtues instantiated in our social practices and institutions. In fact, we really need adequate practices and institutions that could implement what we already know about biological, ecological and social-ecological systems. After presenting the general idea, Bergandi offers a brief presentation of the book chapters. Then, he moves to-as he calls it-an interweaved history of ecology, evolution and ethics, pointing to some landmarks. Here, Bergandi shows us the interconnections among the disciplines in a very didactical way. This is a positive feature for the use of this chapter by university professors, as well as pre-service or in-service high school biology teachers who want to contextualize historically and philosophically (here, mainly, in the ethical sense) the scientific contents in classes. Particularly, Bergandi appeals to the idea of transactor as a central conceptual tool for the integration between ecology, evolution and ethics. This idea comes from Dewey (1930/ 1984) and Dewey and Bentley (1949/1989), as part of a distinction between ''self-action,'' ''inter-action'' and ''trans-action.'' The transactional framework: … adopts as a reference entity the ''whole'' of the events-including the relation between the knower and the known-without identifying the eventual entities and the surrounding environment as substantiae, i.e., things that are ontologically separated and subsequently are found to have relationships (p. 9).