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21. Environmental Ethics: Volume > 21 > Issue: 3
Greta Gaard Orcid-ID Feminism and Ecological Communities: An Ethic of Flourishing
22. Environmental Ethics: Volume > 21 > Issue: 3
Jack C. Swearengen Brownfields and Greenfields: An Ethical Perspective on Land Use
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America’s industries and families continue to forsake cities for suburban and rural environs, in the process leaving nonproductive lands (brownfields) and simultaneously removing greenfield land from agriculturally or biologically productive use. In spite of noteworthy exceptions, urban regions which once functioned as vital communities continue in economic and social decline. Discussion or debate about the problem (or, indeed, whether it is a problem at all) invokes systems of values which often are not articulated. Some attribute the urban exodus to departure from personal ethical norms (e.g., substance abuse, violence, welfare addiction) by urban residents, as though ethical decline is driving the phenomenon. Others take the exact opposite stance, that social and economic decline follow the departure of the economic base. There is no consensus on what government should do about the problem, or whether government should be involved at all. I present elements of a land-use ethic which can accommodate the foregoing. I argue that government is already involved in the brownfields problem because urban flight is facilitated by public policies which de facto subsidize the process. I further argue that the debate invokes key—but unexamined—assumptions regarding limits. Where there are few substitutes for resources and the social cost of exploitation is high, government intervention in the market is necessary; “value-free” economic approaches need to be supplemented by values concerning what ought to be, i.e., what is desirable for society.
23. Environmental Ethics: Volume > 21 > Issue: 3
John Patterson Environmental Mana
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In Maori tradition, all creatures are naturally sacred or tapu, and cannot be used without ritual removal of the tapu, a symbolic acknowledgment of the mana of the gods concerned. Although there is a religious dimension to tapu, it is also the natural state of all creatures, reflecting the idea that they have intrinsic worth. The theist aspect of tapu can be bypassed: tapu is the mana of the atua or gods, whocan be seen as personifications of or indeed identical with areas of the natural world. In this way, the mana of the gods is seen as the mana of nature itself, and respect for the tapu of a creature turns out quite like the familiar idea of respect for its intrinsic value or its ecological value. We might conclude that the environmental mana of the human species is currently negative, and this conclusion in turn might persuade us to change our ways.
24. Environmental Ethics: Volume > 21 > Issue: 3
Robert Sparrow The Ethics of Terraforming
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I apply an agent-based virtue ethics to issues in environmental philosophy regarding our treatment of complex inorganic systems. I consider the ethics of terraforming: hypothetical planetary engineering on a vast scale which is aimed at producing habitable environments on otherwise “hostile” planets. I argue that the undertaking of such a project demonstrates at least two serious defects of moral character: an aesthetic insensitivity and the sin of hubris. Trying to change whole planets to suit our ends is arrogant vandalism. I maintain that these descriptions of character are coherent and important ethical concepts. Finally, I demonstrate how the arguments developed in opposition to terraforming, a somewhat farfetched example, can be used in cases closer to home to provide arguments against our use of recombinantDNA technologies and against the construction of tourist developments in wilderness areas.
25. Environmental Ethics: Volume > 21 > Issue: 3
Shari Collins-Chobanian Faces of Environmental Racism: Confronting Issues of Global Justice
26. Environmental Ethics: Volume > 21 > Issue: 3
Thom Heyd Crazy Mountains: Learning from Wilderness to Weigh Technology
27. Environmental Ethics: Volume > 21 > Issue: 3
NEWS AND NOTES
28. Environmental Ethics: Volume > 22 > Issue: 2
Timothy Sprigge Environmental Ethics and Process Philosophy
29. Environmental Ethics: Volume > 22 > Issue: 2
Christopher J. Preston Philosophy and Geography I: Space, Place, and Environmental Ethics
30. Environmental Ethics: Volume > 22 > Issue: 2
David Rothenberg The Great, New Wilderness Debate
31. Environmental Ethics: Volume > 22 > Issue: 2
C. John Powers Buddhism and Ecology: The Interconnection of Dharma and Deeds
32. Environmental Ethics: Volume > 22 > Issue: 2
Philip Ryan Gare, MacIntyre, and Tradition
33. Environmental Ethics: Volume > 22 > Issue: 2
Shari Collins-Chobanian Beyond Sax and Welfare Interests
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In “The Search for Environmental Rights,” Joseph Sax argues that each individual should have, as a right, freedom from environmental hazards and access to environmental benefits, but he makes clear that environmental rights do not exist and their recognition would truly be a novel step. Sax states that environmental rights are different from existing human rights and argues that the closest analogy is welfare interests. In arguing for environmental rights, I follow Sax’s direction and draw from the work of those who are the most relevant in establishing environmental rights. I consider Joel Feinberg’s notion of welfare interests, Henry Shue’s notion of basic rights, and James Nickel’s right to a safe environment. I draw from Mill’s harm principle, the superfund legislation, and the Clean Air Act to illustrate the existing ethical and legal bases for establishing environmental rights. Finally, I discuss positive and negative duties that such rights might carry
34. Environmental Ethics: Volume > 22 > Issue: 2
Amy L. Goff-Yates Karen Warren and the Logic of Domination: A Defense
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Karen Warren claims that there is a “logic of domination” at work in the oppressive conceptual frameworks informing both sexism and naturism. Although her account of the principle of domination as a connection between oppressions has been an influential one in ecofeminist theory, it has been challenged by recent criticism. Both Karen Green and John Andrews maintain that the principle of domination,as Warren articulates it, is ambiguous. The principle, according to Green, admits of two possible readings, each of which she finds flawed. Similarly, Andrews claims that the principle is fundamentally inadequate because it cannot distinguish cases of oppressive domination from cases of nonoppressive domination. In this paper, I elucidate Warren’s views and defend her against these and other criticisms put forward by Green and Andrews. I show that Warren’s account of “the logic of domination” successfully illuminates important conceptual features of oppression.
35. Environmental Ethics: Volume > 22 > Issue: 2
Rick O’Neil Animal Liberation versus Environmentalism
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Animal liberationism and environmentalism generally are considered incompatible positions. But, properly conceived, they simply provide answers to different questions, concerning moral standing and intrinsic value, respectively. The two views together constitute an environmental ethic that combines environmental justice and environmental care. I show that this approach is not only consistent but defensible.
36. Environmental Ethics: Volume > 22 > Issue: 2
David Macauley The Fate of Place: A Philosophical History
37. Environmental Ethics: Volume > 22 > Issue: 2
Greta Gaard Orcid-ID Woman the Hunter
38. Environmental Ethics: Volume > 22 > Issue: 2
NEWS AND NOTES
39. Environmental Ethics: Volume > 22 > Issue: 2
Christian Hunold Geopolitics and the Green Revolution: Wheat, Genes, and the Cold War
40. Environmental Ethics: Volume > 22 > Issue: 2
Vinay Lal Gandhi and the Ecological Vision of Life
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Although recognized as one of the principal sources of inspiration for the Indian environmental movement, Gandhi would have been profoundly uneasy with many of the most radical strands of ecology in the West, such as social ecology, ecofeminism, and even deep ecology. He was in every respect an ecological thinker, indeed an ecological being: the brevity of his enormous writings, his everyday bodily practices, his observance of silence, his abhorrence of waste, and his cultivation of the small as much as the big all equally point to an extraordinarily expansive notion of ecological awareness.