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  1. On the possibility, necessity, and practicability of Leopold's land ethic.Mahmut Özer - 2012 - Dissertation, Middle East Technical University
    In this work, I scrutinize Leopold’s land ethic and Callicott’s interpretation of it both from normative and meta-ethical perspectives by making textual and conceptual analyses. Leopold suggests that an ethic which makes us responsible for the protection of whole nature is evolutionarily possible and ecologically necessary. Callicott tried to buttress Leopold’s land ethic by developing a nonanthropocentric axiology and some meta-principles. Moreover, in his view, Leopold’s views are not only compatible with nonanthropocentric axiology but also imply it. I show that (...)
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  • Red in Tooth and Claw No More: Animal Rights and the Permissibility to Redesign Nature.Connor K. Kianpour & Eze Paez - 2022 - Environmental Values 31 (2):211-231.
    Most non-human animals live in the wild and it is probable that suffering predominates in their lives due to natural events. Humans may at some point be able to engage in paradise engineering, or the modification of nature and animal organisms themselves, to improve the well-being of wild animals. We may, in other words, make nature 'red in tooth and claw' no more. We argue that this creates a tension between environmental ethics and animal ethics which is likely insurmountable. First, (...)
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  • Rethinking Representation: the Challenge of Non-humans.Mihnea Tanasescu - 2014 - Australian Journal of Political Science 49 (1).
    This article argues that the standard model of political representation mischaracterises the structure of representation. After surveying the classical types of representation and their application to non-humans, the basic nature of representation is shown to have been unduly centred on interests, responsiveness and unidirectional protocols. It proposes a different structure by drawing inspiration from recent scholarship and developments in political philosophy, as well as the representation of non-human actors. It proposes an ontological grounding of representation in ‘irreducible multiplicity’, and a (...)
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  • Anthropocentrism vs. Nonanthropocentrism: Why Should We Care?Mcshane Katie - 2007 - Environmental Values 16 (2):169-185.
    Many recent critical discussions of anthropocentrism have focused on Bryan Norton's ‘convergence hypothesis': the claim that both anthropocentric and nonanthropocentric ethics will recommend the same environmentally responsible behaviours and policies. I argue that even if we grant the truth of Norton's convergence hypothesis, there are still good reasons to worry about anthropocentric ethics. Ethics legitimately raises questions about how to feel, not just about which actions to take or which policies to adopt. From the point of view of norms for (...)
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  • Hume on Animals and the Rest of Nature.Angela Coventry & Avram Hiller - 2014 - In Elisa Aaltola & John Hadley (eds.), Animal Ethics and Philosophy: Questioning the Orthodoxy. New York: Rowman & Littlefield International. pp. 165-184..
    This paper develops a Humean environmental meta-ethic to apply to the animal world and, given some further considerations, to the rest of nature. Our interpretation extends Hume’s account of sympathy, our natural ability to sympathize with the emotions of others, so that we may sympathize not only with human beings but also animals, plants and ecosystems as well. Further, we suggest that Hume has the resources for an account of environmental value that applies to non-human animals, non-sentient elements of nature (...)
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  • Convergence, Noninstrumental Value and the Semantics of 'Love': Reply to Norton.Katie Mcshane - 2008 - Environmental Values 17 (1):15-21.
    Bryan Norton argues that my recent critique of anthropocentrism presupposes J. Baird Callicott's philosophically problematic distinction between intrinsic and instrumental value and that the problems that it raises for anthropocentrism in general are in fact only problems for strong anthropocentrism. I argue, first, that my own view does not presuppose Callicott's distinction, nor any claims about instrumental value, and second, that the problems it raises for anthropocentrism apply to weak and strong anthropocentrism alike.
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  • Nature, Self, and Gender: Feminism, Environmental Philosophy, and the Critique of Rationalism.Val Plumwood - 1991 - Hypatia 6 (1):3 - 27.
    Rationalism is the key to the connected oppressions of women and nature in the West. Deep ecology has failed to provide an adequate historical perspective or an adequate challenge to human/nature dualism. A relational account of self enables us to reject an instrumental view of nature and develop an alternative based on respect without denying that nature is distinct from the self. This shift of focus links feminist, environmentalist, and certain forms of socialist critiques. The critique of anthropocentrism is not (...)
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  • The Ethics of Survival: Responsibility and Sacrifice in Environmental Ethics.Ilan Safit - 2013 - Phenomenology and Practice 7 (2):78-99.
    The primary concern of environmental ethics pushed to the limit is the question of survival. An ethic of survival would concern the possibility of morality in an environmental crisis that promises humanity immeasurable damage, suffering, and even the possibility of species extinction. A phenomenological analysis of the question of moral response to such future catastrophe reveals—in Heideggerian fashion contra-Heidegger—that the very question positions us in a relation of responsibility towards a world and a humanity that lies beyond one’s reach and (...)
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  • (1 other version)Environmental ethics.Andrew Brennan - 2008 - Stanford Encyclopedia of Philosophy.
    Environmental ethics is the discipline in philosophy that studies the moral relationship of human beings to, and also the value and moral status of, the environment and its nonhuman contents. This entry covers: (1) the challenge of environmental ethics to the anthropocentrism (i.e., humancenteredness) embedded in traditional western ethical thinking; (2) the early development of the discipline in the 1960s and 1970s; (3) the connection of deep ecology, feminist environmental ethics, and social ecology to politics; (4) the attempt to apply (...)
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  • Re-Thinking Nature: Towards an Eco-Pluralism.Patrick Curry - 2003 - Environmental Values 12 (3):337 - 360.
    Both scientific realism and social constructionism offer unpromising and even destructive ways of trying to understand nature and human–nature relations. The reasons include what these apparent opponents share: a commitment to the (latterly) modernist division between subject/culture and object/nature that results from what is here called 'monist essentialism'. It is contrasted with 'relational pluralism', which provides the basis of a better alternative – ecopluralism – which, properly understood, is necessarily both ecocentric and pluralist.
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  • Ethical Extensionism under Uncertainty of Sentience: Duties to Non-Human Organisms without Drawing a Line.Kai M. A. Chan - 2011 - Environmental Values 20 (3):323-346.
    Ethical extensionism generally involves drawing one or more lines of moral standing. I argue for all living organisms, there is a non- zero probability of sentience and consciousness, and we cannot justify excluding beings from consideration on the basis of uncertainty of their sentience, etc., and rather we should incorporate this uncertainty into the strength of our moral responsibilities. This use of probabilities differs critically from multi-criteria theories of moral standing and those that assign benefit of the doubt, which involve (...)
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  • Ecological Citizenship: Habitus of Care in the Public Sphere.Aistė Bartkienė, Renata Bikauskaitė & Marius Povilas Šaulauskas - 2018 - Problemos 93.
    [full article, abstract in English; only abstract in Lithuanian] While scholars and popular writers often stress individual responsibility as a way of saving nature, there is a growing understanding that “doing one’s bit” may not be enough to address local and global environmental issues. Focusing on the concept of ecological citizenship as a starting point, our paper seeks to explore the concept of ecological citizenship and show how individualized experiences and socially and culturally embedded practices of care for the environment (...)
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  • Environmental ethics: An overview.Katie McShane - 2009 - Philosophy Compass 4 (3):407-420.
    This essay provides an overview of the field of environmental ethics. I sketch the major debates in the field from its inception in the 1970s to today, explaining both the central tenets of the schools of thought within the field and the arguments that have been given for and against them. I describe the main trends within the field as a whole and review some of the criticisms that have been offered of prevailing views.
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  • A world not made for us: topics in critical environmental philosophy.Keith R. Peterson - 2020 - Albany: State University of New York Press.
    In A World Not Made for Us, Keith R. Peterson provides a broad reassessment of the field of environmental philosophy, taking a fresh and critical look at three classical problems of environmentalism: the intrinsic value of nature, the need for an ecological worldview, and a new conception of the place of humankind in nature. Peterson makes the case that a genuinely critical environmental philosophy must adopt an ecological materialist conception of the human, a pluralistic value theory that emphasizes the need (...)
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  • El retorno de la naturaleza: la ética ambiental y la cuestión antropológica contemporánea.Luca Valera - 2020 - Trans/Form/Ação 43 (2):171-188.
    Resumen Repensar la naturaleza en la época actual significa enfrentar las nuevas perspectivas desarrolladas por la ética ambiental, es decir, las respuestas a la crisis ecológica contemporánea. Los dos paradigmas ambientales principales, biocentrismo y antropocentrismo, antes que ser paradigmas éticos son dos visiones antropológicas desarrolladas a partir de una cierta idea del puesto del ser humano en el cosmos. En este sentido, el objeto de este artículo es destacar el hecho de que la ecología es una antropología y, debido a (...)
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  • Experiencing Values in the Flow of Events: A Phenomenological Approach to Relational Values.Christophe Gilliand - 2021 - Environmental Values 30 (6):715-736.
    This paper explores the notion of ‘relational values’ from a phenomenological point of view. In the first place, it stresses that in order to make full sense of relational values, we need to approach them through a relational ontology that surpasses dualistic descriptions of the world structured around the subject and the object. With this aim, the paper turns to ecophenomenology's attempt to apprehend values from a first-person perspective embedded in the lifeworld, where our entanglement with other beings is not (...)
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  • Art or Nature?: Aristotle, Restoration Ecology, and Flowforms.Trish Glazebrook - 2003 - Ethics and the Environment 8 (1):22-36.
    In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 8.1 (2003) 22-36 [Access article in PDF] Art or Nature?Aristotle, Restoration Ecology, and Flowforms Trish Glazebrook He to whom nature begins to reveal her open secrets will feel an irresistible yearning for her most worthy interpreter: Art. 1Aristotle believed strongly in a distinction between artifact (technê) and nature (physis). He intended by "technê" more than is generally understood by the contemporary term "art," for he (...)
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  • Deep Ecology, Hybrid Geographies, and Environmental Management's Relational Premise.Kate I. Booth - 2013 - Environmental Values 22 (4):523-543.
    The premise of environmental management pivots on managing the people-environment relationship. Yet this field remains dominated by the idea of managing the environment not the relationship, and as such continues to enact dualistic and reductionist traditions. Deep ecology's relational ontology offers a means of moving beneath and beyond such traditions. Specifically, the theory of internal relations as manifest within Arne Naess's gestalt ontology - if developed with regard to relational work emerging within cultural geography - is an aspect of deep (...)
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  • Sylvan, Fox and Deep Ecology: A View from the Continental Shelf.Robin Attfield - 1993 - Environmental Values 2 (1):21 - 32.
    Both Richard Sylvan’s trenchant critique of Deep Ecology and Warwick Fox’s illuminating reinterpretation and defence are presented and appraised. Besides throwing light on the nature and the prospects of the defence of Deep Ecology and of its diverse axiological, epistemological and metaphysical strands, the appraisal discloses the range of normative positions open to those who reject anthropocentrism, of which Deep Ecology is no more than one (and, if Fox’s account of its nature is right, may not be one at all). (...)
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  • Is Nonanthropocentrism Anti-Democratic?Mark Alan Michael - 2020 - Environmental Values 29 (1):9-28.
    Environmental pragmatists such as Ben Minteer and Bryan Norton have argued that there is an anti-democratic strain to be found in the work of some nonanthropocentrists. I examine three possible sources of the pragmatists’ concern: the claim that nonanthropocentrists know the political truth, the claim that those who disagree with their basic principle should be excluded from discussions of policy and the claim that their basic principle is self-evident. I argue here that none of these claims are objectionably anti-democratic when (...)
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  • Against Grand Theory in Environmental Ethics.Roger Paden - 1994 - Environmental Values 3 (1):61 - 70.
    Environmental ethics has been strongly influenced by biological ideas. This essay traces a number of these influences. Unfortunately, environmental ethicists have tended to produce moral theories on a grand scale. This tendency is criticized. It is argued that environmental ethicists should allow the ecological conception of the complexity of biological communities to influence their conception of the moral community. If this were to happen, it is argued, they would have to turn away from grand theories to 'theories of the middle (...)
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  • A Critique of Steven Vogel's Social Constructionist Attempt to Overcome the Human/Nature Dichotomy.Svein Anders Noer Lie - 2021 - Environmental Values 30 (5):635-654.
    This paper analyses Steven Vogel's claim that his account of a post-natural environmental philosophy solves the dualism problem within the field. Through what I will call a novel critique of social constructionism, this paper examines whether Vogel's attempt succeeds or whether it reinforces the problem he wants to solve. Could the ontological foundations of social constructivism themselves be in conflict with Vogel's stated aim of overcoming the human/ nature dualism? The last part of the paper focuses on the significance and (...)
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  • Postmodernism, Value and Objectivity.Robin Attfield - 2001 - Environmental Values 10 (2):145-162.
    The first half of this paper replies to three postmodernist challenges to belief in objective intrinsic value. One lies in the claim that the language of objective value presupposes a flawed, dualistic distinction between subjects and objects. The second lies in the claim that there are no objective values which do not arise within and/or depend upon particular cultures or valuational frameworks. The third comprises the suggestion that belief in objective values embodies the representational theory of perception. In the second (...)
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  • The land ethic and Callicott's ethical system (1980-2001): An overview and critique.Y. S. Lo - 2001 - Inquiry: An Interdisciplinary Journal of Philosophy 44 (3):331 – 358.
    This article analyzes the evolution of the land ethic re-presented by J. Baird Callicott over the last two decades under pressure from the charge of misanthropy and ecofascism. It also traces the development of Callicott?s own ethical system, and examines its most current phase both in itself and in relation to his other theoretical commitments, including his particular version of moral monism, and his communitarian critique of egalitarianism. It concludes that Callicott?s communitarianism is by itself insufficient to fund an adequate (...)
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  • Making and finding values in nature: From a Humean point of view.Y. S. Lo - 2006 - Inquiry: An Interdisciplinary Journal of Philosophy 49 (2):123 – 147.
    The paper advances a Humean metaethical analysis of "intrinsic value" - a notion fundamental in moral philosophy in general and particularly so in environmental ethics. The analysis reduces an object's moral properties (e.g., its value) to the empirical relations between the object's natural properties and people's psychological dispositions to respond to them. Moral properties turn out to be both objective and subjective, but in ways compatible with, and complementary to, each other. Next, the paper investigates whether the Humean analysis can (...)
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  • Hinduism, the Views of Nature and Ecological Ethics. 한면희 - 2010 - Environmental Philosophy 9 (9):145-176.
    오늘날 현대인이 직면하고 있는 환경위기는 사회제도와 생활양식의 문제이면서 동시에 가치관의 문제이다. 환경위기를 근원적으로 극복하기 위해 패러다임의 전환을 모색하는 생태주의는 대안적 세계관의 관점에서 힌두교(Hinduism)를 살펴볼 필요가 있다. 힌두교는 아리아인의 경전인 리그베다를 계승하면서 인도 선주민의 토착적 신앙을 적극 수용하는 형태로 개방적 포용성을 보여 왔다. 특히 핵심 경전으로 간주되는 우파니샤드와 바가바드기타는 범아일여 사상과 다양한 해탈의 길을 제시함으로써 영성적 사유의 깊이를 더함과 동시에 인도인의 폭넓은 칭송을 받고 있다. 힌두교의 자연관은 다소 변화 양상을 보였지만, 중심적 흐름에 비추어보면 자연 친화적이다. 필자는 생태사회의 윤리로서 사회윤리의 기본 논제와 (...)
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  • Ecofeminist Citizenship.Katherine Pettus - 1997 - Hypatia 12 (4):132-155.
    In this article I discuss how some women activists experience their citizenship locally and around the world through their work for the environment and resistance to systems which threaten world existence. By looking at the oikos-polis distinction in Aristotle as the genesis of environmental pathologies which give rise to newly complementary categories of citizenship and ecofeminism, I consider moral pluralism and agonistic liberalism as non-hierarchical theoretical frameworks for thinking about citizenship.
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  • Hinduism and Environmental Ethics: An Analysis and Defense of a Basic Assumption.Christopher G. Framarin - 2012 - Asian Philosophy 22 (1):75-91.
    The literature on Hinduism and the environment is vast, and growing quickly. It has benefitted greatly from the work of scholars in a wide range of disciplines, such as religious studies, Asian studies, history, anthropology, political science, and so on. At the same time, much of this work fails to define key terms and make fundamental assumptions explicit. Consequently, it is at least initially difficult to engage with it philosophically. In the first section of this paper, I clarify a central, (...)
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  • A Humean Argument for the Land Ethic?Y. S. Lo - 2001 - Environmental Values 10 (4):523-539.
    This article examines an allegedly Humean solution provided by J. Baird Callicott to the problem of the is/ought dichotomy. It also examines an allegedly Humean argument provided by him for the land ethic's summary moral precept. It concludes that neither the solution nor the argument is Humean or cogent.
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  • Deep Ecology, the Holistic Critique of Enlightenment Dualism, and the Irony of History.Andy Scerri - 2016 - Environmental Values 25 (5):527-551.
    In the 1970s, deep ecologists developed a radical normative argument for ‘ecological consciousness’ to challenge environmental and human exploita- tion. Such consciousness would replace the Enlightenment dualist ‘illusion’ with a post-Enlightenment holism that ‘fully integrated’ humanity within the ecosphere. By the 2000s, deep ecology had fallen out of favour with many green scholars. And, in 2014, it was described as a ‘spent force’. However, this decline has coincided with calls by influential advocates of ‘corporate social and environmental responsibility’ (CSER) and (...)
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  • Descartes' Legacy and Deep Ecology.Peter Miller - 1989 - Dialogue 28 (2):183-.
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  • Ethical perspectives on the environmental impact of property development.A. Sentle Mokori & Chris E. Cloete - 2016 - HTS Theological Studies 72 (3).
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  • Towards a Non-Axiological Holist Ethic.Frank de Roose - 1987 - Philosophica 39 (1):77-100.
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