Divergent values are often at the heart of natural resource conflict. Using discord over the Grand Staircase-Escalante National Monument in southern Utah, U.S.A. as a case study, I propose that values are perceived as incommensurate because they reflect different realms, with which there exist distinct concepts of what it means to value and distinct, irreducible forms of value expression. I further argue that collaborative, discursive processes are one way to account for plural values in policy and decision making without requiring (...) a common metric, yet they are not without theoretical and practical challenges. (shrink)

What virtues do good stewards typically have and can these virtues move people to be good stewards of nature? Why focus on the virtues of stewards rather than on trying to construct and defend morally obligatory rules to govern human behavior? I argue that benevolence and loyalty are crucial for good stewardship and these virtues can and do motivate people to act as good stewards of nature. Moreover,since it is a matter of dispute whether rational considerations can move us to (...) perform a given act in the absence of disposition to do so, I argue we should try to determine which moral dispositions (if any) will motivate people to be concerned for the environment so that the development of environmentally sensitive character may be encouraged. (shrink)

There has been a process of moral extensionism within environmental ethics from anthropocentrism, through zoocentrism, to ecocentrism. This article maps key elements of that process, and concludes that each of these ethical positions fails as a fully adequate, environmentalist ethic, and does so because of an implicit assumption that is common within normative theory. This notwithstanding, each position may well contribute a value. The problem that then arises is how to trade off those values against each other when they conflict. (...) The solution here proposed is to employ multidimensional isovalue-contours along with a multidimensional practicability-frontier. This would result in a rich, value-pluralist environmentalist ethic that enjoined different outcomes to those enjoined by purely anthropocentric, zoocentric or ecocentric ethics. (shrink)

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 (...) feeling, anthropocentrism has very different practical implications from nonanthropocentrism; it undermines some of the common attitudes – love, respect, awe – that people think it appropriate to take toward the natural world. (shrink)

Beginning with the nineteenth-century critiques of slave agriculture, African American writers have been centrally concerned with their relationship to the American landscape. Drawing on and responding to the dominant ideology of democratic agrarianism, nineteenth-century black writers developed an agrarian critique of slavery and racial oppression. This black agrarianism focuses on property rights, the status of labor, and the exploitation of workers, exploring how racial oppression can prevent a community from establishing a responsible relationship to the land. Black agrarianism serves as (...) an important starting point for understanding black environmental thought as it developed in the twentieth century, and for illuminating the connections between social justice and environmental stewardship. (shrink)

Stewardship is potentially a usefulconcept in modernizing management philosophies. Use ofthe term has increased markedly in recent years, yetthe term is used loosely and rarely defined in landmanagement literature. The connections between thispractical usage and the ethical basis of stewardshipare currently poorly developed. The followingdefinition is proposed: ``Stewardship is theresponsible use (including conservation) of naturalresources in a way that takes full and balancedaccount of the interests of society, futuregenerations, and other species, as well as of privateneeds, and accepts significant answerability (...) tosociety.'''' A religious interpretation would require thephrase ``and ultimately to God'''' to be added.Stewardship has both secular and religiousinterpretations and it will be desirable to developboth of these aspects in parallel. A task forphilosophers is to establish whether the ethical basisof stewardship is sufficient to address environmentalconcerns or whether it is necessary to embrace widerethical approaches. Stewardship occupies similarground to several other concepts of use and managementof resources, particularly sustainability. It canbuild on sustainability by encouraging a broader viewof who and what should benefit from managementactivity. In particular, it focuses attention on therole of managers in providing public benefit and onenvisaging other species as a form of ``stakeholder'''' inmanagement decisions. Stewardship is applicable acrossthe widest range of fields of resource use and alsohas relevance to aspects of land tenure and propertyrights. Application of stewardship will require someadjustments in the roles of private managers/ownersvis-à-vis government. It might providemanagers with an expanded role and, importantly, amore positive image, both of themselves and in theeyes of the public. Stewardship could alsobe developed in a way that has relevance to citizensin general (as opposed to managers and owners ofresources), through their interactions with naturalresources as consumers. (shrink)

This paper discusses the economic and philosophical inadequacies that have characterised the Project Tiger scheme in India. Launched in the 1970s to protect the habitats of the Royal Bengal Tiger, Project Tiger has over time evolved into a management system that has abstracted the tiger from its habitat by highlighting its charismatic functions. However the abstraction has also caused the tiger to be valued for its narrow consumptive uses. By comparison the habitats that have nurtured the tiger have received less (...) attention. The paper critiques partial equilibrium frameworks that have attempted to value a tiger in terms of demand and supply functions rather than as an integral element of an ecosystem. While considering the superiority of the Total Economic Value concept as a value-determining method, the paper also points to the limitation of the concept in not addressing the conflicts between use and non-use values of a tiger. In the light of these facts, the paper advances the theory of complementarity as a valuation approach that considers the tiger and its habitat as a joint resource that needs to be protected and conserved in the larger interests of biodiversity conservation in India. (shrink)