This is the first book-length treatment of the relationship between citizenship and the environment. Andrew Dobson argues that ecological citizenship cannot be fully articulated in terms of the two great traditions of citizenship - liberal and civic republican - with which we have been bequeathed. He develops an original theory of citizenship, which he calls 'post-cosmopolitan', and argues that ecological citizenship is an example and an inflection of it. Ecological citizenship focuses on duties as well as rights, and these duties (...) are owed non-reciprocally, by those individuals and communities who occupy unsustainable amounts of ecological space, to those who occupy too little. (shrink)

v. 1. Editorial introduction -- v. 2. The English and Latin texts (i) -- v. 3. The English and Latin texts (ii).

Previous edition, 1st, published in 1971.

Though the revised edition of A Theory of Justice, published in 1999, is the definitive statement of Rawls's view, so much of the extensive literature on Rawls's theory refers to the first edition.

A scientific community cannot practice its trade without some set of received beliefs. These beliefs form the foundation of the "educational initiation that prepares and licenses the student for professional practice". The nature of the "rigorous and rigid" preparation helps ensure that the received beliefs are firmly fixed in the student's mind. Scientists take great pains to defend the assumption that scientists know what the world is like...To this end, "normal science" will often suppress novelties which undermine its foundations. Research (...) is therefore not about discovering the unknown, but rather "a strenuous and devoted attempt to force nature into the conceptual boxes supplied by professional education". (shrink)

The twenty-two papers here are invigoratingly diverse, but together tell a unified story about various aspects of the morality of our relationships to animals and to nature.

Anthropocentrism is "the belief that there is a clear and morally relevant dividing line between humankind and the rest of nature, that humankind is the only principal source of value or meaning in the world" p. 51.

Attacks nothing less than the currently prevailing worldphilosophy--humanism, which the author feels is exceedingly dangerous in itshidden assumptions.