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Eco-ethica

Volume 5, 2016
Ethics and Environment / Éthique et environment

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Displaying: 1-10 of 20 documents


1. Eco-ethica: Volume > 5
Peter Kemp, Noriko Hashimoto Editorial
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2. Eco-ethica: Volume > 5
Peter Kemp, Noriko Hashimoto Preface
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natural environment / environnement naturel
3. Eco-ethica: Volume > 5
Peter Kemp Utopie et dystopie: Eco-ethica dans la crise socio-environnementale
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This paper tries to show that, in our criticism of society today, it is not enough to presuppose an idea of utopia but also to integrate an idea of dystopia into our reflections. The first two parts consider two documents that analyze the socio- environmental crisis of our world today: (1) the fifth assessment report published by the Intergovernmental Panel on Climate Change in 2014, and (2) the Encyclical Letter of Pope Francis on Care of Our Common Home, which argues that there are not two different crises but one single socio-environmental crisis that threatens all life on our planet, and calls for a new ethics. The next two parts confront two philosophers, Ernst Bloch and Hans Jonas. Bloch has provided a strong defense of the utopian thinking but in a Marxist context, whereas Jonas has rejected all utopian thinking and replaced it with the idea of responsibility for the present world. Both thinkers need a more fundamental idea of hope.
4. Eco-ethica: Volume > 5
Mireille Delmas-Marty Environnement, éthique et droit
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The 21st International Climate Conference (COP21) demonstrated that a global consensus is possible among 195 countries. For this reason, we could say that climate change is a chance (perhaps the last) for humanity.It is indeed the only area where worldly governance now seems possible, although it also is needed to fight, for example, against global terrorism or to regulate international migration. - Through the ongoing experience concerning climate policy, a triple dynamic, which would establish a genuine global governance, can be drawn: recognizing interdependencies, regulating contradictions, making actors aware of their responsibilities. It is therefore urgent we learn the lessons of the COP 21.
5. Eco-ethica: Volume > 5
Tilman Borsche (Wie) lässt sich ethische Verantwortung für die natürliche Umwelt begründen?
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Nature doesn’t need our care, the environment does. “Our” environment is a relational term implying surroundings that are inhabitable, allowing us not only to survive but to live good lives. For ages our “natural” environment was understood as that part of our environment that was given by nature and, therefore, not accessible to human actions as are our cultural and social environments. We had to accept it and adapt to it. Nowadays we are faced with the fact that more and more parts of our natural environment can be and are altered or prevented from altering by human manipulations. So ethical responsibility is extending beyond the traditional fields of social and cultural environmental conditions. We will have to find answers to the new question of what kind of nature we want to preserve, to cultivate, and to build, and for whom and to whom we are responsible.
6. Eco-ethica: Volume > 5
Jacob Dahl Rendtorff Responsabilité et l'éthique de l'environnement: Vers une responsabilité technologique, politique et économique pour un développement durable de la nature et de la société
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This paper demonstrates the importance of the concept of responsibility as the foundation of an ethics of the environment, in particular in the fields of politics and economics in the modem civilization marked by globalization and technological progress. We can indeed observe a moralization of responsibility going beyond a strict legal definition in the development of an ethics of the environment. Accordingly, the concept of responsibility for the environment and for sustainability is the key notion of international development in order to understand the ethical duty of a modem technological civilization.
7. Eco-ethica: Volume > 5
Manuel B. Dy Jr. An Environmental Ethics from Teaism
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This paper is a modest attempt to derive an environmental ethics of Teaism from Kakuzo Okakura’s The Book of Tea and Daisetz T. Suzuki’s Zen and Japanese Culture, for as both authors assert, Teaism is not just aestheticism but also religion and ethics with regards to the whole point of view about man and nature. The first part presents the main features of the Teaism, its brief history, the tea room and tea ceremony, and the philosophies behind it. The second part applies Max Scheler’s axiological ethics, particularly his notion of love as a movement towards the enhancement of the value inherent in the beloved to the love of Nature expressed in the tea ceremony. An environmental ethics from Teaism would then mean developing a habit of harmonizing, revering, purifying and being joyful in poverty before the ephemeral, the ever-changing and self- forgetfulness of Nature, including our human nature.
8. Eco-ethica: Volume > 5
Patrice Canivez Éthique et environnement chez Jean-Jacques Rousseau
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This paper deals with the relationships between ethics and the environment in Rousseau’s thought. The concept of environment is understood in its various dimensions. What is at stake is the natural, as well as the social and political, environment of human beings. The notion of ethics is also understood in a broad sense. We do not set ethics, understood as the search for happiness (or for the good life) against morality, understood as the fulfillment of duty. However, we take up two main questions. The first question concerns the influence of the environment, both natural and social, upon the ethical development of human beings. The second question concerns the responsibility of human beings towards nature. We examine what Rousseau teaches us regarding these two questions. Finally, we envisage liberty from the point of view of the relationships between nature and the political order. Human liberty is a matter of rights. It depends upon the republican nature of the state. However, liberty is also a sentiment that is intimately related to the living experience of nature. In order to understand what Rousseau means by liberty, we must grasp this intimate relationship between nature and politics.
9. Eco-ethica: Volume > 5
Bernard Reber Garder ouverte la question de la technique pour penser l ’éthique environnementale
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Environmental ethic depends on technological ethics. We must therefore think of the technique with all its virtualities and not merely as an instrument. Heidegger’s approach to technique avoids this reduction. Brought closer to the language it questions its essence. With modem technology that essence does not advance production but provocation, by which nature is ordered to deliver an energy that can be extracted for maximum utilization and lower costs. The way of producing poetry remains open yet. This article reads again this difficult text, indicates some limitations, and tries to take the better of its wealth for contemporary debate crossing environmental and technological ethics.
cultural environment / environnement culturel
10. Eco-ethica: Volume > 5
Noriko Hashimoto Between Dehumanization and Nosism: Environmental Philosophy on Technology and the Human Being
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The characteristic feature of modernized systematic environment is realized by one little, thin box named a smart phone or iPhone. By touching the surface, it can open various kinds of technologically magnified internet environment, and bring us into so-called world-wide information society. Our surrounding world is changed to a “technologically developed imaginary world”, virtual reality, where we can live and enjoy. Through this instrument we will be an “anonymous person” for helping people but we may hurt another person’s dignity. It is possible to hide one’s own “self’ behind the technological tool. People always look at the surface of smart phone and concentrate upon outer world without consciousness. It is the crisis of “self’, because of a lack of thinking. Unfortunately, dehumanization will occur. But for solving transnational problems, for example global warming, refugees, etc., we must change our ethical attitude from nosism without any responsibility to an awakening consciousness or living together as “world citizens”.