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Displaying: 11-20 of 1674 documents


book reviews
11. Environmental Ethics: Volume > 35 > Issue: 4
Kenneth Worthy, Peter H. Kahn, Jr. and Patricia H. Hasbach, eds. Ecopsychology: Science, Totems, and the Technological Species
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12. Environmental Ethics: Volume > 35 > Issue: 4
Leah Kalmanson, William Edeglass et al.: Facing Nature: Levinas and Environmental Thought
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13. Environmental Ethics: Volume > 35 > Issue: 4
Robert Kirkman, Ingrid Leman Stefanovic and Stephen Bede Scharper, eds. The Natural City: Re-Envisioning the Built Environment
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14. Environmental Ethics: Volume > 35 > Issue: 4
Shan Gao, Yingzi Yang: Ecological Dimension of Ethics: Research on Holmes Rolston, III’s Ideas of Environmental Ethics, and Hong Mei Zhao: AestheticsGone Wild on the Thought of Rolston’s Environmental Aesthetics
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15. Environmental Ethics: Volume > 35 > Issue: 4
Referees 2013
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16. Environmental Ethics: Volume > 35 > Issue: 4
Index to Volume 35 for 2013
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17. Environmental Ethics: Volume > 35 > Issue: 3
News and Notes
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features
18. Environmental Ethics: Volume > 35 > Issue: 3
Bryan E. Bannon, From Intrinsic Value to Compassion: A Place-Based Ethic
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If the value of intrinsic value accounts lies in the establishment of an impetus to accept duties with respect to nature and to make sense of specific feelings of attachment and affection toward nature, then these goals can be met equally well through the virtue of compassion. Compassion is an other-directed emotion, and is thus not anthropocentric when directed toward nature. It requires us to be capable of relating to and identifying suffering in another. However, basing an ethic on compassion requires a hermeneutic shift in how we think about nature and particular places such that we consider more closely how time is related to suffering. Since suffering is inevitable, there are several ways that compassion might be embodied in our actions, all of which share the feature of promoting the wildness of a place.
19. Environmental Ethics: Volume > 35 > Issue: 3
Mitsuyo Toyoda, Revitalizing Local Commons: A Democratic Approach to Collective Management
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The abandoment of the use of local natural resources has caused serious ecological degradation in some parts of the world. Such situations highlight the importance of a democratic approach to the revitalization of commons. According to traditional systems of resource management, a clear boundary should be set between users and non-users: a closed community has been regarded as the basis for appropriate governance of resources. To the contrary, when restoring commons, it is more important to create an open platform that gathers people from various backgrounds and generations and to consider together possible means for sustainable resource governance. In terms of field research in environmental restoration conducted on Sado Island, Japan, there are three conditions that need to be stressed in the process of establishing a collaborative platform: (1) accepting a variety of participants, (2) maintaining a fair and neutral stance, and (3) respecting various sorts of knowledge. In addition to these conditions, cultivating the ability to engage in adaptive rule making is crucial to the realization of an autonomous community for sustainable resource governance.
20. Environmental Ethics: Volume > 35 > Issue: 3
S. P. Morris, Challenging the Values of Hunting: Fair Chase, Game Playing, and Intrinsic Value
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Hunting is typically valued for its instrumentality for food procurement, wildlife management, conservation, heurism, and atavism. More importantly, some hunting is valued intrinsically. A particular form of hunting (i.e., fair-chase hunting) is a game and game playing, categorically, is often valued intrinsically. This view can be further supported with an application of a concept of caring and an accompanying argument that hunting generally, and fair-chase hunting in particular, is cared about deeply by millions of its practitioners. There are normative grounds for a shift in the way that hunting is valued. While hunting as game playing is valued and cared about deeply by millions of fair-chase practitioners, which is (morally) far more important than any of its various instrumentalities, the position that such hunting is morally villainous can be sustained.