Agnieszka Holland’s Spoor (Pokot, 2017), an adaptation of Olga Tokarczuk’s novel Drive Your Plough Over the Bones of the Dead (2009), tells the story of an old woman, Janina Duszejko (Agnieszka Mandat), who advocates for animal rights and uses every measure to fight the local hunting culture. Due to the centrality of the relationship between human beings and the world of nature, Holland’s film refers to the recent debates aimed at de-centralizing the human subject. This article will argue, however, that (...) despite its attempt to alter the human–animal relationship, Spoor conveys anthropocentric perspectives and as such it does not participate in the “non-human turn.” Instead, the film can be linked to the “emotional turn” taking precedence in the humanities during the last two decades, in that it expresses the director’s affective response to the political realities of contemporary Poland, especially its unshaken patriarchal power, which subordinates the social margins. (shrink)

During spring of 2020, environmental ethics students at a medium sized metropolitan university in the Southeastern United States were asked to read and comment on classic essays from Robert Heilbroner and Garrett Hardin, essays regarding our responsibilities towards future generations. In general, students seemed to hold more with Heilbroner’s stance, which left room for compassion, while condemning Hardin’s harshness. Students were then asked to provide written responses stating whether they would personally sacrifice their eventual retirement in order to stop COVID-19 (...) and the reasons for their views. Responses were analyzed and categorized to detect inconsistencies between students’ described views and their willingness to personally sacrifice for the sake of others. Almost 72% of respondents asserted that they would be willing to intervene to stop the novel coronavirus by sacrificing their retirement. A fair number of respondents that stated they would sacrifice said that they would do so because they would benefit personally from the avoidance of guilt and/or from the opportunity to feel good about themselves, suggesting that even seemingly selfless behaviors are sometimes driven by egoistic motivations. Forty percent of all respondents held inconsistent views. Most notably, a number of students condemned Hardin for his lack of compassion, yet were not willing to act compassionately themselves. (shrink)

This paper focuses on evaluating Odera Oruka’s role as an expert witness in customary law for the Luo community during the Nairobi, Kenya-based trial in 1987 to decide on the place of the burial of S.M. Otieno. During that trial, an understanding of Luo burial and widow guardianship (ter) practices was essential. Odera Oruka described the practices carefully and defended them against misunderstanding and stereotype. He revisited related topics in several delivered papers, published articles, and even interviews and columns in (...) the Kenyan newspapers. The paper will raise the questions: How does Odera Oruka’s role as expert on Luo customs fit in with his sage philosophy project? In his testimony at the trial and subsequent public addresses and published work, does he accomplish two important goals, the first being defending African traditions against prejudice and anti-African bias, and secondly, does he champion reform of traditions when reform is needed? And, can Odera Oruka’s participation in the famous trial avoid seeming ethnic chauvinism and marginalization of women? My conclusion is that he achieves the first goal, but some problems remain in the achievement of the other goals. While he often asserted the need to evaluate traditions and to jettison those that have become unhelpful, in this context he evaluated traditions so strongly that the need for evaluation and possible change was muted. (shrink)

Friedrich Nietzsche and Albert Schweitzer end up defending radically similar, yet critically opposed conclusions about the human animal and its place in nature, particularly with regard to the ethical awareness that does or does not follow from this situatedness. Arthur Schopenhauer’s notion of the will accounts for their similar foundational assumptions. But what accounts for the fact that their shared desire to affirm the will to life leads to fundamentally opposed ethical conclusions? What keeps Schweitzer’s ascetic ethic of reverence for (...) life from evolving into Nietzsche’s anti-ascetic vision of a second innocence beyond good and evil? We argue that situating the notion of reverence for life within an environmental virtue ethics, as one environmental virtue among many, aiming at ecological conversion, better articulates and motivates the disposition demanded by the ethics of reverence for life. (shrink)

This article develops a multidimensional approach for the investigation of the ethical codes of professional associations. The authors: (a) examine various ethical frameworks to identify ethical constructs, (b) select ethical constructs to apply to the assessment of professional codes of ethics, (c) content analyze conceptual and descriptive similarities and differences across a large sample of professional codes of ethics, (d) address organizational variables that affect the development of ethical codes, and (e) investigate through survey research the beliefs and attitudes of (...) association leadership toward ethical code issues. The content analysis and survey research results have implications for association leadership, its membership, public policy makers, the general public and for future research. (shrink)

This paper considers the foundation of self-realization and the sense of morality that could justify Arne Naess’s claim ‘Self-realization is morally neutral,’ by focusing on the recent debate among deep ecologists. Self-realization, the ultimate norm of Naess’s ecosophy T, is the realization of the maxim ‘everything is interrelated.’ This norm seems to be based on two basic principles: the diminishing of narrow ego, and the integrity between the human and non-human worlds. The paper argues that the former is an extension (...) of Plato’s idea of self-development or self-mastery while the latter is implicit in Aristotle’s holism. It defends that Self-realization is morally neutral only if the term ‘moral’ is considered in the Kantian sense. However, Naess reluctantly distinguishes between ethics and morality, which makes his approach less credible. The paper concludes that Aristotle’s notion of eudaimonia supports Self-realization to qualify as a virtue. (shrink)

_Sustainable development, as explained through the three pillars of environment, society and economy, is a well-known concept and has been used extensively in recent decades. There is finally a growing acknowledgement that environmental sustainability is the prerequisite for achieving the other two pillars of societal and economic sustainability. Nevertheless, there is a tendency to not explicate the negative interactions between the pillars of sustainability, as in the interlinkages between the UN’s sustainable development goals. In this paper, we draw attention to (...) a method for explicating both reinforcing and counteracting goals. This is a conceptual paper but with short, illustrative examples from different levels of the R&D sphere on how this method can be used: one example is at the project level, two are from financiers of R&D projects, and the other is at the UN level. Finally, a longer discussion on relevant ethical guidelines is presented. This paper addresses the responsibility to recognize when and how sustainability goals counteract each other through two key actions. The first action is to identify transgressions of global ecological system boundaries and the resulting serious consequences for trading on environmental sustainability. The second involves bringing to the fore relevant ethical guidelines from the Norwegian National Research Ethics Committee. An update of these guidelines is suggested to reflect recent research on the transgression of planetary boundaries and the consequences for a safe operating space for humans on Earth_. _Keywords:_ Environmental sustainability, ethical guidelines for research, UN sustainable development goals, counteracting goals. (shrink)

Ecophilosophy is concerned with the critical study of ecological issues. It critiques the human- earth relationship advocating for friendly treatment of the environment. Philosophy’s interests in the environmental crisis dates back to the late 1960s. Among those who were at the forefront are Holmes Rolston III, Thomas Berry, and Richard Routley. The philosophical movement towards the environment was also inspired by Rachel Carson’s 1962 book, Silent Spring, Garrett Hardin’s The Tragedy of the Commons, Lynn White’s 1967 article, The Historical Roots (...) of the Ecological Crisis, Paul Ehrlich’s Population Bomb, and so forth. It is not that before the 1960s philosophers have not spoken about the environment. The unfortunate thing was that most of the philosophers that had spoken about the environment merely saw the environment or nature from a utilitarian perspective and nature was perceived as an object to be studied, evaluated and conquered without concern for environmental wellbeing. Yet, when the philosophic turn towards the environment began even till today, most of the voices are those of western and Euro-centric philosophers. Indigenous voices and wisdoms from non-western cultures are often ignored. The purpose of this paper is to argue for the place of African traditional ecological knowledge in ecophilosophy and environmental ethics. Through the method of critical analysis, what constitutes African traditional ecological knowledge and its place in global environmental ethics is examined. The paper finds and concludes that global environmental ethics will be incomplete and weakened without the inclusion of African traditional ecological knowledge. (shrink)

In this book review, I assess the merits of John Nolt's Environmental Ethics for the Long Term: An Introduction. Although the book is written as a primary text for an environmental ethics course, some of its later chapters are clearly written more for academic philosophers than undergraduate students. As a textbook, Nolt's book is excellent and an ideal choice for those who want to emphasize the long-term impacts of various environmental problems (e.g., climate change, biodiversity loss) in their courses. Regarding (...) the more rigorous arguments in the book's latter chapters, although they are novel and provocative, I raise two worries about them that pose challenges for the views that Nolt tries to defend. (shrink)

ABSTRACTPatric Baert suggests that ‘encountering difference’, as we might when immersing ourselves in new cultural settings, allows us to redescribe and reconceptualise ourselves, our culture and our surroundings. By so doing, individuals can learn to see themselves, their own culture and their own presuppositions from a different point of view. They can then contrast their interpretations with alternative forms of life; and this is a requirement both for learning about themselves and coming to understand others. There is evidence that such (...) learning can reduce animosity towards others and encourage reciprocity. In this paper, I discuss the possibility that such an approach could also be useful if applied to the more-than-human world, as an antidote to nature’s exploitation by humans. I therefore argue that we need to ‘encounter difference’ with nature’s forms, which will allow us to learn from it. The meaning and implications of such ‘encountering difference’ will be developed in relation to Bhaskar’s philosophy of metaReality. (shrink)

Sanitary engineering is burdened by several challenges that attract bioethical attention: there are many ambiguities regarding the definition of the profession; its methodology seems to be a combination of several approaches from different sciences; and it often appears to be an amalgam of different disciplines. We argue that the bioethical perspective helps to show that these features can be taken as a stimulating challenge. Moreover, bioethics may illuminate how these features can become an asset to sanitary engineering in light of (...) the growing need for holistic approaches. First, we present a bioethical analysis of the aforementioned features as a useful way to clarify and strengthen the identity of the profession. Second, we argue that professional ethics have received the least attention, but are crucial to giving the profession stronger independence and professional identity and to creating a unique worldview at the crossroads of environmental and public health ethics. Finally, we propose a general framework of sound professional ethics of sanitary engineering as a necessary step towards rethinking the core values of the profession, clearly articulating a genuine professional ethic, and reforming educational politics related to professional education. (shrink)

Providing an overview of Integral Ecology, this article defines and explains some of the key terms and concepts that underlie an approach to the environment that is inspired by and makes use of Ken Wilber's Integral Theory. First Integral Ecology is distinguished from other environmental approaches. Then Wilber's Integral Theory is introduced, which provides a foundation for a participatory approach to ecology. Next, the ontology, epistemology, and methodology of environmental phenomena is examined in light of Wilber's framework and illustrated with (...) multidimensional examples of recycling. Finally, an Integral Ecology platform is presented. (shrink)

The relationship between humans and non-human animals has received considerable attention recently. Animal advocates insist that non-human animals must be included in the moral community. Consequently, eating meat is, at least in most cases, morally bad. In an article entitled “In Defense of Eating Meat”, Hsiao argued that for the membership in the moral community, the “root capacity for rational agency” is necessary. As non-human animals lack this capacity, so the argument runs, they do not belong to the moral community. (...) Consequently, harming non-human animals for human nutrition can be justified. In this short comment I would like to highlight some of the most important errors of the above argument, primarily from the perspective of a biologist. I conclude that assuming the existence of a mysterious “root capacity for rational agency” is a biological nonsense. It cannot be verified, and it only obscures reality. In my opinion, the greatest problem with Hsiao’s argument is that it tries to defend anthropocentrism, a view that has presumably been the very cause of the spoiled non-human–human relationships. Perhaps adopting a vegan lifestyle is a better solution than quieting one’s conscience. (shrink)

Papers from the Pacific islands, India, Bangladesh and elsewhere illustrate the ethical dilemma of environmental policy, sustainable development and the needs of communities to make a living.