In this paper I argue that Kant’s pre-critical ontology, though generally dismissed by environmental philosophers, provides ecological lessons by way of its metaphysical affinities with environmental philosophy. First, I reference where environmental philosophy tends to place Kant and highlight his relative marginalization. This marginalization makes sense given focus on his critical works. I then outline Kant’s pre-critical ontological framework and characterize the ways in which it is ecological. Finally, I conclude with some ecological reflections on the pre-critical philosophy and its (...) possible relevance for contemporary environmental issues. (shrink)

This paper seeks to clear up the confusion surrounding debates over cultural appropriation. To do so, I argue for an agent-centred approach—a focus on appropriators more than appropriation. In my view, cultural misappropriation involves agents who exhibit disregard toward a relevant culture and its members. I argue further that this approach improves upon recent alternative philosophical approaches to cultural appropriation, which I divide into two camps: toleration-based and power-based.

The advocates of Integrative Bioethics have insisted that this recently emerging project aspires to become a new stage of bioethical development, surpassing both biomedically oriented bioethics and global bioethics. We claim in this paper that if the project wants to successfully replace the two existing paradigms, it at least needs to properly address and surmount the lack of common moral vocabulary problem. This problem points to a semantic incommensurability due to cross-language communication in moral terms. This paper proceeds as follows. (...) In the first part, we provide an overview of Integrative Bioethics and its conceptual building blocks: mutlidisciplinarity, interdisciplinarity, and transdisciplinarity. In the second part, we disclose the problem of semantic incommensurability. The third part gives an overview of various positions on the understanding of interdisciplinarity and integration in interdisciplinary communication, and corresponding attempts at solving the lack of common moral vocabulary problem. Here we lean mostly on Holbrook’s three theses regarding the character of interdisciplinary communication. Finally, in the fourth part, we discuss a particular bioethical case—that of euthanasia—to demonstrate the challenge semantic incommensurability poses to dialogues in Integrative Bioethics. We conclude that Integrative Bioethics does not offer a methodological toolset that would warrant optimism in its advocates’ predictions of surpassing current modes of doing bioethics. Since Integrative Bioethics leaves controversial methodological questions unresolved on almost all counts and shows no attempts at overcoming the critical stumbling points, we argue for its rejection. (shrink)

This paper explores the ethical dimensions of lionfish removal and provides an argument supporting hunting lionfish for consumption. Lionfish are an invasive species found around the world. Their presence has fueled management strategies that predominantly rely on promoting human predation and consumption. We apply rights-based ethics, utilitarian ethics, and ecocentric environmental ethics to the question of whether hunting and eating lionfish is ethical. After applying these perspectives, we argue that, from a utilitarian perspective, lionfish should be culled. Rights-based ethics, on (...) the other hand, are not applicable in this case, while ecocentric environmental ethics would support lionfish removal. (shrink)

This paper investigates the ethical implications of research at the interface between biodiversity and both human and animal health. Health and sanitary crises often lead to ethical debates, especially when it comes to disruptive interventions such as forced vaccinations, quarantine, or mass culling of domestic or wild animals. In such debates, the emergence of a “Planetary health ethics” can be highlighted. Ethics and accountability principles apply to all aspects of scientific research including its technological and engineering applications, regardless of whether (...) they are considered “hard sciences”, such as state-of-the-art technology in the fields of medicine, veterinary medicine, agronomy, or environment, or “soft”, such as local or global governance, health, socio-ecosystems, and the environment. Ethical reflection in the interdisciplinary field of biodiversity and health requires the examination of relevant scientific domains, such as biology, ecology, evolution, human medicine, animal medicine, anthropology, and law, and their epistemology and representation as well as scientific pluralism, which is crucial to establish genuine interdisciplinarity. Navigating the ethics-scape necessitates going beyond the hierarchy of science by recognising that scientific knowledge has implications for both scientific and non-scientific perspectives on the study of nature. The example of a Nipah virus outbreak is used to illustrate how the so-called “modern epidemiological” approach often focuses on risk factors associated with individual behavioural characteristics or collective practices, whereas the so-called “eco-social” approach focuses on global, socio-economic, and environmental factors that are the contextual causes of the health problem affecting the community. “Modern epidemiologists” aim to “correct” individual or practice factors using a “minimal set” of ethics, whereas “eco-social” scientists have to act systemically, which requires integrated research that acknowledges scientific pluralism, avoids the hierarchy of sciences, but accepts the pluralism of ethics and values. (shrink)

Many philosophers have become familiar with Leopold’s land ethic through the writings of J. Baird Callicott, who claims that Leopold bases his land ethic on a ‘protosociobiological’ argument that Darwin gives in the Descent of Man. On this view, which has become the canonical interpretation, Leopold’s land ethic is based on extending our moral sentiments to ecosystems. I argue that the evidence weighs in favor of an alternative interpretation of Leopold; his reference to Darwin does not refer to the Descent, (...) but rather to the Origin of Species, where Darwin discusses the interdependencies between organisms in the struggle for existence. (shrink)

In their book, Defending Biodiversity, Newman, Varner, and Linquist (NVL) cast doubt on whether Leopoldian defenses of biodiversity, in their current form, have been successful. I argue that there is a more accurate interpretation of Leopold that is not subject to the criticisms made by NVL, and that Leopold’s body of work as a whole, including but not limited to the essay “The Land Ethic” in A Sand County Almanac, provides quite a bit of useful guidance and perspective. I begin (...) with a brief summary of some of my own recent work on Leopold. This is intended to orient the reader who is more familiar with J. Baird Callicott’s influential interpretations of Leopold. I then discuss NVL’s Chapter 10 first followed by a discussion of their Chapter 9, responding to their critiques. I then conclude. On the revised interpretation that I have given, Leopold’s land ethic is defended by the method of reflective equilibrium, showing us that the land communities that we are interdependent with have intrinsic value, necessitating preserving their (land) health, which in turn necessitates preserving biodiversity. (shrink)

This paper explores and discusses the various meanings of the stewardship concept in the field of sustainability science. We highlight the increasing differences between alternative approaches to stewardship and propose a typology to enable scientists and practitioners to more precisely identify the basis and objectives of the concept of stewardship. We first present the two dimensions we used to map the diversity of stances concerning stewardship. Second, we analyse these positions in relation to the limits of the systemic approach, ideological (...) manipulation, responsibility, and solidarity. In the final section we explain how the concept of ecological solidarity, a core principal in recent French law on biodiversity conservation and national park governance can contribute to the underpinning of a specific form of social-ecological stewardship. (shrink)

The paper examines the book Martin Buber’s Theopolitics and analyzes the conflict between the hierarchy in nature and in human society. Buber qualifies our relations to nature and to other non-living objects as darker than human relations. This creates an imbalance between the human You and the other type of You. This reflection allows us to think about the meaning of the principle of humanity in relation to personhood, and in relation to different forms of communities (natural, or inorganic communities). (...) It is an important question in the light of “conflicts” and tensions created by the environmental crisis we are facing today. The paper explains how to use the word “conflict” in this context and whether it is justified. (shrink)

[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 (...) relate to civic engagement. We connect ecological citizenship with the ethics of care and Pierre Bourdieu’s concept of habitus, which links individual experience of embodied care for environment with broader political and social issues. We argue that the perspective of the ethics of care informed by the concept of habitus broadens the concept of ecological citizenship by, on the one hand, highlighting the rational responsibility to care, and, on the other hand, by revealing how affect-based ties to the environment and established habits of caring are cultivated in local communities. Ecological citizenship based on the habitus of care can be seen as exercised in participation in the public sphere and also through caring practices where public and private fields overlap. (shrink)

Sustainable development has increasingly found its way into the context of environmental legislation. Russian environmental legislation is not effective for transitioning toward sustainable development. The main obstacle is ignoring traditional environmental values, which are not properly incorporated into laws and regulations. However, rich Russian traditions and culture imply a big potential to develop environmental legislation in accordance with sustainable principles. The paper explores areas where environmental regulations should be revised and implemented with adequate legal mechanisms based on traditional values. This (...) paper contributes to the discussion of improving environmental legal norms in any domestic legislation. (shrink)

The 70th anniversary of Aldo Leopold’s A Sand County Almanac (1949) approaches. For philosophers—environmental ethicists in particular—this text has been highly influential, especially the ‘Land Ethic’ essay contained therein. Given philosophers’ acumen for identifying and critiquing arguments, one might reasonably think a firm grasp of Leopold’s ideas to have emerged from such attention. I argue that this is not the case. Specifically, Leopold’s main interpreter and systematiser, philosopher J. Baird Callicott, has shoehorned Aldo Leopold’s ideas into differing monistic moral theories (...) that ill-serve a proper understanding. Against Callicott, my paper argues that Aldo Leopold embraces a robust moral pluralism, one that goes beyond mere pragmatics, and he does so while seeking a consistency maximisation of values. A new, improved understanding of Leopold’s ideas thus emerges. (shrink)

Argues that a pluralistic understanding of truth can foster productive conversations about common concerns involving religion, science, ethics, politics, economics, and ecology without falling into relativism. In this book, Donald A. Crosby defends the idea that all claims to truth are at best partial. Recognizing this, he argues, is a necessary safeguard against arrogance, close-mindedness, and potentially violent reactions to differences of outlook and practice. Crosby demonstrates how “partial truths” are inevitably at work in conversations and debates about religion, science, (...) morality, economics, ecology, and social and political progress. He then focuses on the concept in the discipline of philosophy, looking at a number of distinctions that are taken to be strictly binary—those between fact and value, continuity and novelty, rationalism and empiricism, mind and body, and good and evil—and demonstrates how in all of these cases, each on its own can offer only an incomplete picture. Partial Truths and Our Common Future invites ongoing dialogue with others for the sake of mutual enlargements of understanding rather than mere civility, and provides incentive for continuing open-minded and shared inquiries into the important issues of life. “This is a transdisciplinary philosophical work that moves with grace across traditions, time periods, and thinkers. It is a master class in the existential and public relevance of philosophy and a rare example of a book that is both timely and timeless.” — Michael S. Hogue, author of The Promise of Religious Naturalism. (shrink)

In this article, I argue that the concept of alienation should be mobilized to develop a ‘geo-social’ critique of the generic forms of life that sustain contemporary capitalist societies, in a time when the stability of the Earth system is increasingly at risk. I contend that retrieving the full heuristic potential of the concept demands engaging the fields where it has been traditionally discussed (notably social philosophy and environmental philosophy) to demonstrate how their insights on alienation can be fruitfully combined. (...) By putting greater emphasis on how society and nature are mutually embedded, this new approach to alienation highlights the anthropocentrism that critical theory has long conveyed and indicates how it could be at least partially corrected. (shrink)

The Anthropocene and the Holocene are coeval. Preserving the Holocene/Anthropocene climate is the overarching concern of twenty-first-century environmental philosophy and ethics. The second wave of the environmental crisis—ozone thinning, biodiversity erosion, and climate change—crested in the mid-1980s and is global in scale. The land ethic is local in scale. Therefore, an earth ethic is needed. Leopold sketched several in 1923: a three-pronged virtue ethic, a care ethic for posterity, an ethic of respect for the living planet. An individualistic ethic for (...) distant future generations falls afoul of the non-identity paradox. Fiduciary care for global civilization can serve as a surrogate. (shrink)

In this paper I use the concept of ecological resilience as a basis for a moral approach to the environment. Particularly, I propose a reformulation of Leopold'ss moral principle, central to ecocentrism, through the lense of ecological resilience. I will do this by, first, reviewing the main assumptions of ecocentrism and resilience ethics. I will then focus on the concept of resilience and its philosophical description, and I will try to further develop resilience ethics by reformulating the resilience principle and (...) answering some potential problems by proposing the notion of ecological desirability. (shrink)

As space travel and intentions to colonise other planets are becoming the norm in public debate and scholarship, we must also confront the technical and survival challenges that emerge from these hostile environments. This paper aims to evaluate the various arguments proposed to meet the challenges of human space travel and extraterrestrial planetary colonisation. In particular, two primary solutions have been present in the literature as the most straightforward solutions to the rigours of extraterrestrial survival and flourishing: (1) geoengineering, where (...) the environment is modified to become hospitable to its inhabitants, and (2) human (bio)enhancement where the genetic heritage of humans is modified to make them more resilient to the difficulties they may encounter as well as to permit them to thrive in non-terrestrial environments. Both positions have strong arguments supporting them but also severe philosophical and practical drawbacks when exposed to different circumstances. This paper aims to show that a principled stance where one position is accepted wholesale necessarily comes at the opportunity cost of the other where the other might be better suited, practically and morally. This paper concludes that case-by-case evaluations of the solutions to space travel and extraterrestrial colonisation are necessary to ensure moral congruency and the survival and flourishing of astronauts now and into the future. (shrink)

As critical research has revealed, climate change scepticism and inaction are not about science but ideas, and specifically the ideas that conform our worldview. Drawing on key theoretical approaches to climate change denial from the social sciences and humanities, this paper discusses the ideological dimension and, more especially, the anthropocentric denial underlying our failure to respond to climate change. We argue that the speciesist anthropocentrism inherent in the current dominant ethics is what prevents humanity from reacting to the main human-induced (...) drivers of global warming. Encouraged to do so by current mainstream ethics, humans overpopulate the planet, grow at the expense of other species, and indulge in cruel, unhealthy and unsustainable practices. We counterpose this ethics against the egalitarian, non-speciesist approach of the animal ethics movement, positing that it represents the next radical reflexive movement and could be used to break the climate deadlock. Animal ethics allows links with inegalitarianism and privilege that may help address climate contrarianism and climate inaction much more effectively. (shrink)

Trees belong to humanity’s heritage, but they are more than that. Their loss, through catastrophic fires or under business-as-usual, is devastating to many forms of life. Moved by this fact, we begin with an assertion that heritage can have an active role in the design of future places. Written from within the field of architecture, this article focuses on structures that house life. Habitat features of trees and artificial replacement habitats for arboreal wildlife serve as concrete examples. Designs of such (...) habitats need to reflect behaviours, traditions and cultures of birds, bats, and other animals. Our narrative highlights the nonhuman aspect of heritage, seeking to understand how nonhuman stakeholders can act as users and consumers of heritage and not only as its constituents. Our working definition states that more-than-human heritage encompasses tangible and intangible outcomes of historical processes that are of value to human as well as nonhuman stakeholders. From this basis, the article asks how the established notions of heritage can extend to include nonhuman concerns, artefacts, behaviours and cultures. As a possible answer to this question, the hypothesis tested here is that digital information can (1) contribute to the preservation of more-than-human heritage; and (2) illuminate its characteristics for future study and use. This article assesses the potential of three imaging technologies and considers the resulting data within the conceptual framework of more-than-human heritage, illuminating some of its concrete aspects and challenges. (shrink)

Can we fruitfully apply creative ecology practices in the world of industrial production? Enter the crealectic method for innovation and self-innovation, aiming at fostering creative long-term thinking and acting. The crealectic method proposes five steps: Step 1—Resetting (doing tabula rasa); Step 2—Crealing (reconnecting with the “Creal”); Step 3—Profusing (letting ideas pour out without censorship); Step 4—Compossibilizing (connecting compatible ideas); Step 5—Realizing (understanding and making real). I describe a pilot test of the method within the Research and Development unit of Vattenfall, (...) a Swedish power company dedicated to fossil-free energy production. (shrink)

Biological conservation practices and approaches take many forms. Conservation projects do not only differ in their aims and methods, but also concerning their conceptual and normative background assumptions and their underlying motivations and objectives. We draw on philosophical distinctions from the ethics of conservation to explain variances of different positions on conservation projects along six dimensions: (1) conservation ideals, (2) intervention intuitions, (3) the moral considerability of nonhuman beings, (4) environmental values, (5) views on nature and (6) human roles in (...) nature. The result is a map of the moral landscape of biological conservation, on which these six dimensions are layered. This map functions as a heuristic tool to understand conceptual and normative foundations of specific conservation projects, which we will illustrate with four paradigmatic examples: the Pisavaara Strict Nature Reserve, Predator Free New Zealand, the Oostvaardersplassen Nature Reserve and the Great Green Wall Project. With this map as a heuristic tool, we aim to conceptually illuminate disagreement and clarify misunderstandings between representatives of different environmental protection strategies and to show that the same project can be supported (or criticised) on different grounds. (shrink)

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 (...) traditional ethical theories, including consequentialism, deontology, and virtue ethics, to support contemporary environmental concerns; and (5) the focus of environmental literature on wilderness, and possible future developments of the discipline. (shrink)

Environmental philosophers have argued that Kant’s philosophy offers little for environmental issues. Furthermore, Kant scholars typically focus on humanity, ignoring the question of duties to the environment. In my dissertation, I turn to a number of underexploited texts in Kant’s work to show how both sides are misguided in neglecting the ecological potential of Kant, making the case for the green Kant at the intersection of Kant scholarship and environmental ethics. I build upon previous literature to argue that the green (...) Kant matters for both sides. Rather than a liability, Kant is indeed a conceptual resource. Though many conceive of Kant’s philosophy as environmentally problematic, I argue that underappreciated evolutionary, aesthetic, and holistic sides of Kant’s philosophy can provide conceptual resources for issues in climate change and environmental ethics. Some aspects, such as the pre-critical view of nature, are quite green and merely require an application, while others, such as Kant’s philosophy of history, require a green appropriation to be relevant. The theoretical foundations I develop in these texts will allow Kantians to articulate duties regarding nature and duties for sustainability. This re-thinking of Kant redresses the complaints environmental thinkers hold against Kant. By means of a philosophical interpretation, defense, and application of particular texts from Kant’s works such as Universal Natural History, Critique of Judgment, and Idea for a Universal History, I show how the greening of Kant is not only helpful for contemporary issues, but also defensible. This will make the green Kant agreeable to Kant scholars yet all the while relevant for today with regard to environmental ethics and, more importantly, climate change. (shrink)

In this thesis, the framework within which long-term goals are set and subsequently achieved or approached is analyzed. Sustainable development and climate change are areas in which goals have tobe set despite uncertainties. The analysis is divided into the normative motivations for setting such goals, what forms of goals could be set given the empirical and normative uncertainties, and how tomanage doubts regarding achievability or values after a goal has been set. Paper I discusses a set of questions that moral (...) theories intended to guide goal-setting should respond to. It is often claimed that existent normative theories provide only modest guidance regarding climate change, and consequently have to be revised or supplemented. Two such suggested revisions or supplements are analyzed in order to determine whether they provide such guidance. Paper II applies the deep ecological framework to survey the extent to which it can be utilized to discuss issues concerning the management of climate change. It is suggested that the deep ecological framework can provide guidance by establishing a normative framework and an analysis of how the overarching values and principles can be specified to be relevant for actions. Paper III is focused on normative political theory, and explicates the two dimensions of empirical and normative uncertainty. By applying recent discussions in normative political theory on ideal/non-ideal theory, political realism, and the relation between normative demands and empirical constraints,strategies for managing the proposed goals are suggested. Paper IV suggests a form of goal that incorporates uncertainties. Cautious utopias allow greater uncertainty than realistic goals,but not to the same extent as utopian goals. Such goals have a performance-enhancing function. A definition and quality criteria for such goals are proposed. Paper V considers whether a goal that is becoming all the more unlikely to be achievable should be reconsidered. The paper focuses on the two degrees Celsius target, and asks whether it could still be a sensible goal to aspire to. By applying the principle that ‘ought’ implies ‘can’, the role of such obligations is investigated. Paper VI surveys how to treat circumstances in which an already set goal should be reconsidered and possibly revised, and what would evoke doubt in the belief upon which those goals have been set.Two situations are analyzed: a problematic or surprising event occurs, upsetting confidence in one’s relevant beliefs, or respectable but dissenting views are voiced concerning one’s means and/or values. It is suggested that the validity of doubt has to be considered, in addition to the level in a goal-means hierarchy towards which doubt is raised. (shrink)

Aldo Leopold's land ethic has been extremely influential among people working in conservation biology, environmental ethics, and related fields. Others have abandoned the land ethic for purportedly being outdated or ethically untenable. Yet, both acceptance of the land ethic and rejection of the land ethic are often based on misunderstandings of Leopold's original meaning – misunderstandings that have become so entrenched as to have the status of myths. This essay seeks to identify and then debunk six myths that have grown (...) up around the land ethic. These myths include misunderstandings about how we should understand key terms like “stability” and “biotic community” as well as the scope and main message of the land ethic. Properly understanding Leopold's original meaning, a meaning derived from ideas he developed after a lifetime of scientific theorizing and hands-on practical knowledge, prevents hasty rejection and provides a sounder basis for conservation policy. (shrink)