In this paper, I outline valuable insights that current theorists working in urban environmental ethics can gain from the analysis of nineteenth century urban contexts. Specifically, I argue that an analysis of urban areas during this time reveals two sets of competing metaphysical commitments that, when accepted, shift both the design of urban environments and our relationship with the natural world in these contexts. While one set of metaphysical commitments could help inform current projects in urban environmental ethics, the second (...) “de-animalized” or “cleansed” commitments that influenced the structure of post-nineteenth century urban areas could potentially harm projects in urban environmental ethics. Thus we need to be particularly careful when choosing a metaphysical base for our current urban environmental ethics, as, depending on your specific project, implicitly accepting certain commitments could inadvertently work against the overall goals of the project. (shrink)

This paper suggests that design ethics can be enriched by considering ethics beyond the traditional approaches of deontology, teleology, and virtue ethics. Design practice and design ethics literature tend to frame ethics in design according to these approaches. The paper argues that a fundamental and concrete ethical understanding of design ethics can also be found in Sartrean Existentialism, a philosophy centered on the individual and his/her absolute freedom. Through the analysis of four core concepts of Sartrean Existentialism that define a (...) specific ethics, the paper illustrates why such philosophical approach is relevant to design ethics. The paper also shows how Sartrean Existentialism and its ethics apply to critical issues of professional practice in design such as professional engagement and design decision-making. The paper finally argues that Sartre’s philosophy and ethics is a perspective that offers the designer in design practice a solid ground to engage his/her ethical dilemma. (shrink)

Volume 23, Issue 1, March 2020, Page 53-69.

This paper explores early Australasian philosophy in some detail. Two approaches have dominated Western philosophy in Australia: idealism and materialism. Idealism was prevalent between the 1880s and the 1930s, but dissipated thereafter. Idealism in Australia often reflected Kantian themes, but it also reflected the revival of interest in Hegel through the work of ‘absolute idealists’ such as T. H. Green, F. H. Bradley, and Henry Jones. A number of the early New Zealand philosophers were also educated in the idealist tradition (...) and were influential in their communities, but produced relatively little. In Australia, materialism gained prominence through the work of John Anderson, who arrived in Australia in 1927, and continues to be influential. John Anderson had been a student of Henry Jones, who might therefore be said to have influenced both main strands of Australian philosophical thought. (shrink)

In this paper, I address the motivation gap that prevents many people from acquiring and activating environmental values. In the face of this gap, I analyze Aldo Leopold’s conservation philosophy as a potential solution. This is done by reading Leopold through John Dewey’s theory of aesthetic experience, in which motivated action develops out of unified aesthetic experience made up of three phases: action, emotion, and intelligence. Showing that Leopold’s approach to conservation exhibits this aesthetic structure not only gives it a (...) clearer organization but promotes its use for rectifying the severe lack of environmental conscience and practice in society. (shrink)