Narrow search


By category:

By publication type:

By language:

By journals:

By document type:


Displaying: 51-60 of 227 documents

0.155 sec

51. Environmental Philosophy: Volume > 12 > Issue: 2
Michael Goldsby, W. John Koolage Climate Modeling: Comments on Coincidence, Conspiracy, and Climate Change Denial
abstract | view |  rights & permissions
Despite overwhelming evidence that climate change is real and represents a serious challenge for human flourishing, many still hold that climate change is not a credible threat—including a surprising number of broadcast meteorologists. In this article, we look at the logic that underwrites such an attitude, which typically appeals to a distrust of climate models, natural variability, or the presence of a conspiracy. Using a model selection framework, championed by Elliott Sober and Malcolm Forster, we will show that appeals to such lines of reasoning do not provide sufficient warrant to dismiss the predictions of climate models.
52. Environmental Philosophy: Volume > 12 > Issue: 2
Andrew J. Corsa Henry David Thoreau: Greatness of Soul and Environmental Virtue
abstract | view |  rights & permissions
I read Henry David Thoreau as an environmental virtue theorist. In this paper, I use Thoreau’s work as a tool to explore the relation between the virtue of greatness of soul and environmental virtues. Reflecting on connections between Thoreau’s texts and historical discussions of greatness of soul, or magnanimity, I offer a novel conception of magnanimity. I argue that (1) to become magnanimous, most individuals need to acquire the environmental virtue of simplicity; and (2) magnanimous individuals must possess the environmental virtue of benevolence in order to achieve their goals.
53. Environmental Philosophy: Volume > 12 > Issue: 2
Patrik Baard Change of Plans?: An Environmental Pragmatist View on Reconsidering Long-term Goals
abstract | view |  rights & permissions
Sustainable ecosystem management often requires setting goals despite uncertainty regarding the achievability and desirability of the intended state of affairs. Coming to doubt the achievability or desirability of a previously set goal might sometimes, but not always, require reconsidering that goal. There is, however, a need to strike a balance between responsiveness to new information and knowing when to retain goals despite doubts. By critically engaging with adaptive ecosystem management (AEM), as advocated by environmental pragmatist Bryan G. Norton, criteria for warranted reconsideration of long-term goals are investigated.
54. Environmental Philosophy: Volume > 12 > Issue: 2
Pierfrancesco Biasetti From Beauty to Love: A Kantian Way to Environmental Moral Theory?
abstract | view |  rights & permissions
In this paper, I set myself what many people would consider an unfeasible task: finding a Kantian way to an environmental moral theory. The paper is divided in four parts. In the first part I show why looking at Kant’s moral theory in order to build an environmental theory is like trying to get blood out of a stone. I then show how it should be, instead, possible to build an environmental theory by bridging Kant’s account of aesthetic value with love of nature. In the last two parts of the paper I deal with some possible criticisms and sketch the contours of the environmental stance born from Kant’s aesthetic treatment of nature.
55. Environmental Philosophy: Volume > 12 > Issue: 2
Wendy Farley Truth, Beauty, and Climate Change: A Dialogue With Continental Philosophy about Living With Denial
abstract | view |  rights & permissions
This paper accesses continental philosophy to explore an analogy between the destruction caused by lack of resistance to National Socialism and the destruction caused by climate change denial. Husserl, Levinas, et alia identified a spirit of abstraction and ideology as elements of a catastrophic cultural crisis. Just as human beings were denuded of personhood, the natural world is denuded of inherent meaning. Social communication degenerates into anti-rational propaganda. Together these undermine response to climate change. Invigorating a genuine desire for truth and appreciation of the non-utilitarian good of beauty may provide some resource for undoing denial.
56. Environmental Philosophy: Volume > 13 > Issue: 1
Donald S. Maier Taking Nature Seriously in the Anthropocene
abstract | view |  rights & permissions
Nature conservation in the Anthropocene predominantly supposes that human-caused changes have worsened nature’s condition, which warrants undertaking conservation projects that actively manage or manipulate nature to improve it in quality or quantity. This essay surveys, by category, reasons and arguments for pursuing these projects. It finds key reasons to be normatively unimportant and key arguments incomplete or invalid. Conservation on this basis does not take nature seriously because it acts “for no good reason.” Finally, by attending to underlying sources of this general failure, the essay suggests how a different view of the value of nature and its conservation may achieve a sounder footing.
57. Environmental Philosophy: Volume > 13 > Issue: 1
James Hatley Telling Stories in the Company of Buffalo: Wisdom, Fluency, and Rough Knowledge
abstract | view |  rights & permissions
Beginning in story and memoir, an appeal is made for the practice of “paranoiesis,” a mode of knowing appropriate to dwelling in the company of other living kinds. Paranoiesis is particularly called for in responding to the twin legacies of ecocide and genocide at work in the extirpation of Buffalo across the high plains. Philosophical responses to this plight are called upon to cultivate “rough knowledge,” a mode of hearing the other’s speaking—both human and more-than-human—that eschews dialectical opposition and negative critique for the sake of dialogical fluency and torsion.
58. Environmental Philosophy: Volume > 13 > Issue: 1
Robert Booth Acknowledging the Place of Unrest: Tensions between Radical Reflection and the Flesh
abstract | view |  rights & permissions
In recent years many eco-phenomenological philosophers have argued that a more positive analysis of one’s relationship with more-than-human nature can be achieved through taking up Maurice Merleau-Ponty’s ontology of the flesh. Taking such an ontology seriously seems to facilitate even the possibility of our being able to express “what the world means to say.” I argue, however, that we should be cautious about both taking up such an ontology and making such ontological claims because in doing so we fail to take sufficiently seriously the impact of sedimentation in both perception and reflection and thus violate the remit of radical reflection that is essential to Merleau-Ponty’s characterization of philosophy.
59. Environmental Philosophy: Volume > 13 > Issue: 1
Kenneth Liberman The Reversibilty of Landscapes
abstract | view |  rights & permissions
Environmental philosophy has been burdened with perspectives that have failed to afford access to the actual experience of living in a landscape, and dualist and nondualist inquiries alike are plagued by anthropocentrisms that seem impossible to escape. This contribution explores how we can investigate the relation of humans and landscapes in ways that preserve what occurs there, and begin to open such experience to rigorous scrutiny. To this end, resources are drawn and synthesized from the thinking of Merleau-Ponty, Derrida, Georg Simmel, Heidegger, and the author’s anthropological field research about nature, scientific praxis, human identity, and anonymity.
60. Environmental Philosophy: Volume > 13 > Issue: 1
Sol Neely On Becoming Human in Lingít Aaní: Encountering Levinas through Indigenous Inspirations
abstract | view |  rights & permissions
Calls for taking up wisdom in its place risk re-inscribing coloniality at the level of signification if attempts to resituate intelligibility in the specificity of place are not enacted through a careful translation of experience between victims and perpetrators of colonial violence. At some level, decolonization ought to be conceived as a kind of translation. Emmanuel Levinas’ project to “translate” Judaism into Greek is one way of staging such decolonial translation by providing us an internal critique of coloniality while remaining receptive to indigenous inspirations that enrich eco-phenomenological ways of encountering place. In the final instance, however, this paper calls for encountering place through the indigenous languages that make place ethically legible.