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121. Environmental Ethics: Volume > 11 > Issue: 4
NEWS AND NOTES (3)
122. Environmental Ethics: Volume > 11 > Issue: 4
NEWS AND NOTES (2)
123. Environmental Ethics: Volume > 11 > Issue: 4
REFEREES 1989
124. Environmental Ethics: Volume > 11 > Issue: 4
NEWS AND NOTES (1)
125. Environmental Ethics: Volume > 11 > Issue: 4
The Future is Now
126. Environmental Ethics: Volume > 11 > Issue: 4
Ann S. Causey On the Morality of Hunting
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The controversy between hunting apologists and their anti-hunting antagonists continues to escalate. Numerous attempts to settle the issue have failed in part because the participants have often not distinguished and treated separately the various activities labeled “hunting.” Those who participate in hunting fall into one of two categories: shooters or sport hunters. Shooters are those whose ultimate goals do not depend on hunting but can be met in other ways; sport hunters are those who take immense pleasure in the hunt itself and who kill in order to have had an authentic hunting experience. Discussion of the morality of hunting (as opposed to its prudence) is properly restricted to the moral evaluation of the desire of sport hunters to kill for pleasure. This desire can be explained by biological/evolutionary concepts and defended as morally neutral. Neither the animal protectionists nor the utilitarian apologists recognize that violent death is part of nature and that man’s desire to participate in it can be both natural and culturally valuable. Though well-intentioned, utilitarianism is an impotent ethical defense of hunting because it can judge only the prudence, not the morality, of hunting.
127. Environmental Ethics: Volume > 11 > Issue: 4
John B. Cobb, Jr. Daniel A. Dombrowski: Hartshorne and the Metaphysics of Animal Rights
128. Environmental Ethics: Volume > 11 > Issue: 4
Jim Cheney The Neo-Stoicism of Radical Environmentalism
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Feminist analysis has eonvineed me that certain tendencies within that form of radical environmentalism known as deep ecology-with its supposed rejection of the Western ethical tradition and its adoption of what looks to be a feminist attitude toward the environment and our relationship to nature-constitute one more chapter in the story of Western alienation from nature. In this paper I deepen my critique of these tendencies toward alienation within deep ecology by historicizing my critique in the light of a development in the ancient world that is disquietingly similar to the rise of deep ceology in recent times-namely, the rise of Stoicism in the wake of the breakup of the ancient polis.
129. Environmental Ethics: Volume > 11 > Issue: 4
INDEX TO VOLUME 11
130. Environmental Ethics: Volume > 12 > Issue: 1
Robert W. Loftin Roderick Frazier Nash: The Rights of Nature: A History of Environmental Ethics
131. Environmental Ethics: Volume > 12 > Issue: 1
NEWS AND NOTES (1)
132. Environmental Ethics: Volume > 12 > Issue: 1
Carolyn Merchant Environmental Ethics and Political Conflict: A View from California
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l examine three approaches to environmental ethics and illustrate them with examples from California. An egocentric ethic is grounded in the self and based on the assumption that what is good for the individual is good for society. Historically associated with laissez faire capitalism and a religious ethic of human dominion over nature, this approach is exemplified by the extraction of natural resources from the commons by private interests. A homocentric ethic is grounded in society and is based on the assumption that policies should reflect the greatest good for the greatest number of people and that, as stewards of the natural world, humans should conserve and protect nature for human benefit. Historically associated with govemment regulation of the private sector, a homocentric approach can be illustrated by federal, state, and local environmental agencies charged with protecting the welfare of the general public. An ecocentric ethic is grounded in the cosmos, or whole environment, and isbased on the assignment of intrinsic value to nonhuman nature. Exemplified by ecologically based sciences and process-oriented philosophies, an ecocentric approach often underlies the political positions of environmentalists. This threefold taxonomy may be useful in identifying underlying ethical assumptions in cases where ethical dilemmas and conflicts of interest develop among entrepreneurs, govemment agencies, and environmentalists.
133. Environmental Ethics: Volume > 12 > Issue: 1
James E. Ketelaar Conrad Totman: The Green Archipelago
134. Environmental Ethics: Volume > 12 > Issue: 1
Thomas H. Birch The Incarceration of Wildness: Wilderness Areas as Prisons
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Even with the very best intentions , Western culture’s approach to wilderness and wildness, the otherness of nature, tends to be one of imperialistic domination and appropriation. Nevertheless, in spite of Western culture’s attempt to gain total control over nature by imprisoning wildness in wilderness areas, which are meant to be merely controlled “simulations” of wildness, a real wildness, a real otherness, can still be found in wilderness reserves . This wildness can serve as the literal ground for the subversion of the imperium, and consequently as the basis for the practical establishment of and residence in what WendeII Berry has called the “landscape of harmony.” Here all land becomes wild sacred space that humans consciously come to reinhabit. In this subversive potential lies the most fundamental justification for the legal establishment of wilderness reserves.
135. Environmental Ethics: Volume > 12 > Issue: 1
NEWS AND NOTES (2)
136. Environmental Ethics: Volume > 12 > Issue: 1
Susan Power Bratton Thomas Berry: The Dream of the Earth
137. Environmental Ethics: Volume > 12 > Issue: 1
Theodore R. Vitali Sport Hunting: Moral or Immoral?
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Hunting for sport or pleasure is ethical because (1) it does not violate any animal’s moral rights, (2) it has as its primary object the exercise of human skills, which is a sufficient good to compensate for the evil that results from it, namely, the death of the animal, and (3) it contributes to the ecological system by directly participating in the balancing process of life and death upon which the ecosystem thrives, thus indirectly benefiting the human community. As such, hunting is not only a natural good, but also a moral good.
138. Environmental Ethics: Volume > 12 > Issue: 1
Annie L. Booth, Harvey L. Jacobs Ties that Bind: Native American Beliefs as a Foundation for Environmental Consciousness
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In this article we examine the specific contributions Native American thought can make to the ongoing search for a Western ecological consciousness. We begin with a review of the influence of Native American beliefs on the different branches of the modem environmental movement and some initial comparisons of Western and Native American ways of seeing. We then review Native American thought on the natural world, highlighting beliefs in the need for reciprocity and balance, the world as a living being, and relationships with animals. We conclude that Native American ideas are important, can prove inspirational in the search for a modem environmental consciousness, and affirm the arguments of both deep ecologists and ecofeminists.
139. Environmental Ethics: Volume > 12 > Issue: 2
Janna Thompson A Refutation of Environmental Ethics
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An environmental ethic holds that some entities in nature or in natural states of affairs are intrinsically valuable. I argue that proposals for an environmental ethic either fail to satisfy requirements which any ethical system must satisty to be an ethic or they fail to give us reason to suppose that the values they promote are intrinsic values. If my arguments are correct, then environmental ethics is not properly ethics at all.
140. Environmental Ethics: Volume > 12 > Issue: 2
Arne Naess Man Apart and Deep Ecology: A Reply to Reed
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Peter Reed has defended the basis for an environmental ethic based upon feelings of awe for nature together with an existentialist absolute gulf between humans and nature. In so doing, he has claimed that there are serious difficulties with Ecosophy T and the terms, Self-realization and identification with nature. I distinguish between discussions of ultimate norms and the penultimate deep ecology platform. I also clarify and defend a technical use of identification and attempt to show that awe and identification may be compatible concepts.