Following discussions by Callicott and Zimmerman, I argue that much of deep ecology’s critique of science is based on an outdated image of natural science. The significance of the quantum revolution for environmental issues does not lie in its alleged intrusion of the subjective consciousness into the physicists’ description of nature. Arguing from the viewpoint of Niels Bohr’s framework of complementarity,I conclude that Bohr’s epistemological lesson teaches that the object of description in physical science must be interaction and that it is now mistaken to imagine that physical science aims to represent nature in terms of properties it possesses apart from interaction.

The last person, or people, argument (LPA) is often assumed to be a potent weapon against a purely instrumental attitude toward nature, for it is said to imply the permissible destruction of nature under certain circumstances. I distinguish between three types of instrumentalism—strong instrumentalism (I) and two forms of weak instrumentalism: (IIa), which includes the psychological and aesthetic use ofnature, and (IIb), which focuses on the public service use of nature—and examine them in terms of two scenarios, the après moi, le déluge and the “ultimate humanization of nature” scenarios. With regard to the first, I show that LPA is irrelevant to all the three versions of instrumentalism. With regard to the second scenario, I show that even though it is redundant insofar as (I) is concerned and irrelevant insofar as (IIa) is concerned, it is, surprisingly, effective against (IIb), despite the fact that as a form of weak instrumentalism it is not the target of LPA. In addition, I examine the implications of LPA for the three variants when it is applied to the preservation rather than the destruction of nature and conclude that LPA is effective against (I) and (IIb), but not as effective against (IIa), which can recognize a permission, though not a duty, to save nature.

One of the central, abiding, and unresolved questions in environmental ethics has focused on the criterion for moral considerability or practical respect. In this essay, I call that question itself into question and argue that the search for this criterion should be abandoned because (1) it presupposes the ethical legitimacy of the Western project of planetary domination, (2) the philosophical methods that are andshould be used to address the question properly involve giving consideration in a root sense to everything, (3) the history of the question suggests that it must be kept open, and (4) our deontic experience, the original source of ethical obligations, requires approaching all others, of all sorts, with a mindfulness that is clean of any a priori criterion of respect and positive value. The good work that has been doneon the question should be reconceived as having established rules for the normal, daily consideration of various kinds of others. Giving consideration in the root sense should be separated from giving high regard or positive value to what is considered. Overall, in this essay I argue that universal consideration—giving attention to others of all sorts, with the goal of ascertaining what, if any, direct ethical obligations arise from relating with them—should be adopted as one of the central constitutive principles of practical reasonableness.

A fundamental misapprehension of the nature of our being in the world underlies the general inhumanity and incoherence of modern culture. The belief that abstraction as a mode of knowing can be universalized to provide a rational ground for all human knowledge and action is a pernicious and unacknowledged background to several modern diseases. Illustrative of these maladies is the seeming dichotomy between the aesthetic and the analytic approaches to nature. One critical arena in which the incoherences of our current understandings of our place in nature come to light is in the battle over the environment. I argue that a more adequate conceptualization of our place in the natural world can be erected if the central metaphors for our understanding are grounded in notions derived from the sciences of life. The key concepts must include contingency, historicity, evolution, organism, and imaginative interaction with concrete reality in individual human beings

A major problem that skeptical critics have identified with the project of environmental ethics as it is often conceived is that it involves the search for a criterion of moral considerability, and some claim that this search has not only been unsuccessful, but it is in principle mistaken. Birch has recently argued that this whole problem can be avoided through his proposal of universal consideration in a “root sense,” which applies to all beings, with no exceptions marked by any of the criteria proposed by others. I argue that the strengths of this proposal are its openness to new value discoveries and its focus on agents’ practices. Its flaw is its failure to account convincingly for how values are ever formulated or obligations generated. Hence, it does not represent a viable alternative to the approach he rejects. However, rather than return to that approach, I suggest that Birch’s own line of argument could be developed more consistently if, from his starting point of “deontic experience,” one were to develop an explicitly deontological ethic that focuses more decisively on moral consideration as opposed to moral considerability.

Recent discussions concerned with the problematical human relationship with nature have justifiably focused on the important role that language plays in both defining and limiting knowledge of the natural world. Much concern about language among environmental thinkers has been focused at the semantic level—proposing and analyzing definitions of certain key terms, such as anthropocentric, biocentric, wilderness, ecology, or holistic. Work at the semantic level, however, has had very little effect in challenging the scientific metanarrative of nature which is based on the primacy of objective knowledge. Using examples from three postmodern stories, we suggest that the only real challenge to the way humans presently construct and understand their relationship to nature can be found at the narrative level. In our discussion of these stories, we show that nature ceases to be a passive, designified object of the human eye. The result of these narrative shifts is a conception of nature composed of other subjects and otherrealities rather than a nature rendered meaningless by objectivity.

The stereotype of the “ecologically noble savage” is still prevalent in European-American discourses. I examine the empirical justifications offered for this stereotype, concluding that we lack sound empirical grounds for believing in “ecological nobility.” I argue that the stereotype should be abandoned because it has negative consequences for native peoples. Instead of accepting questionable stereotypes, philosophers and others should focus on the lives of particular peoples in order to understand their philosophies as well as the relationships that they maintain with their homelands.

While the activity of imagination is present in much writing about environmental ethics, little direct attention has been given to clarifying its role. Both its significant presence and provocative theoretical work showing the central role of imagination in ethics suggest a need for discussion of its contributions. Environmental ethicists especially should attend to imagination because of the pervasive influence of metaphorical constructs of nature and because imaginative work is required to even partially envision the perspective of a nonhuman being. Without clear awareness of the limits of contemporary Western metaphoric constructs of nature, environmental ethicists may overlook or even contribute to the cultural extinction of ideas of nature present in the imaginative visions of indigenous cultures. In this article, I briefly review the reasons why the dominant Western philosophical tradition ranks imagination below the power of abstract reasoning, survey contemporary ideas about the role of imagination in ethics, and consider the implications of these ideas for environmental ethics. The work of imaginative empathy in constructing what might be the experience of nonhuman beings, the role of diverse metaphors and symbols in understanding nature, and the process of envisioning the possible future are developed as three central contributions of imagination to environmental ethics. Imaginative work is not peripheral, butcomplementary to the work of reason in shaping an environmental ethic.