Already a subscriber? - Login here
Not yet a subscriber? - Subscribe here

Browse by:



Displaying: 1-20 of 1914 documents


1. Environmental Ethics: Volume > 41 > Issue: 1
News and Notes
view |  rights & permissions | cited by
features
2. Environmental Ethics: Volume > 41 > Issue: 1
Simon P. James Natural Meanings and Cultural Values
abstract | view |  rights & permissions | cited by
In many cases, rivers, mountains, forests, and other so-called natural entities have value for us because they contribute to our well-being. According to the standard model of such value, they have instrumental or “service” value for us on account of their causal powers. That model tends, however, to come up short when applied to cases when nature contributes to our well-being by virtue of the religious, political, historical, personal, or mythic meanings it bears. To make sense of such cases, a new model of nature’s value is needed, one that registers the fact that nature can have constitutive value for us on account of the role it plays in certain meaningful wholes, such as a person’s sense of who he or she is.
3. Environmental Ethics: Volume > 41 > Issue: 1
Timothy A. Weidel Laudato Si, Marx, and a Human Motivation for Addressing Climate Change
abstract | view |  rights & permissions | cited by
In the face of climate change, moral motivation is central: why should individuals feel compelled to act to combat this problem? Justice-based responses miss two morally salient issues: that the key ethical relationship is between us and the environment, and there is something in it for us to act to aid our environment. In support of this thesis there are two seemingly disparate sources: Pope Francis’ encyclical Laudato Si and the early Marx’s account of human essence as species-being. Francis argues we must see nature as an “other” with whom we have a relationship, rather than dominating nature. Marx considers how we currently interact with “others,” and the harms these interactions cause to us. In both contexts, we harm our environment by not acting to meet its needs, and harm ourselves by making it less likely to develop ourselves as more fully human persons. It is the avoidance of these harms that can motivate us to act against climate change.
discussion papers
4. Environmental Ethics: Volume > 41 > Issue: 1
Laÿna Droz Tetsuro Watsuji’s Milieu and Intergenerational Environmental Ethics
abstract | view |  rights & permissions | cited by
The concept of humans as relational individuals living in a milieu can provide some solutions to various obstacles of theorization that are standing in the way of an ethics of sustainability. The idea of a milieu was developed by Tetsuro Watsuji as a web of signification and symbols. It refers to the environment as lived by a subjective relational human being and not as artificially objectified. The milieu can neither be separated from its temporal—or historical—dimension as it is directly related to the “now” of perceptions and actions in the world. In other words, elements of the natural milieu can be said to have a constitutive value as they contribute to our well-being by helping us make sense of our life and our world. In their temporal and relational dimensions, Watsuji’s notions of the milieu and human being are thus directly related to the notion of sustainability. This concept offers some convincing solutions to overcoming the problem of temporal distance, by shifting the center of argumentation from unknown, passive, and biologically dependent not-yet- born people to the transmission of a meaningful historical milieu. The turning point here is that if what matters is the survival of ideal and material projects that people live (and sometimes die) for, then future generations have tremendous power over them, as the actions of those future people will determine the success or failure of the projects started by present generations.
5. Environmental Ethics: Volume > 41 > Issue: 1
David Baumeister Kant, Chakrabarty, and the Crises of the Anthropocene
abstract | view |  rights & permissions | cited by
Dipesh Chakrabarty has identified Immanuel Kant’s distinction between the human’s moral and animal dimensions as an underlying source of the failure of the humanities to respond to the ecological crises of the Anthropocene. Although relevant for the environmental humanities generally, Chakrabarty’s critique is especially germane to contemporary environmental philosophy. It shows how the reality of anthropogenic climate change renders central aspects of Kant’s influential conception of human nature untenable. While closer examination of Kant’s writings corroborates the core of Chakrabarty’s reading, there nonetheless remain positive resources in Kant’s philosophy for contemporary environmental thinking, for, although Kant does regard the human’s moral and animal dimensions as conceptually separable, he also understands them to be inextricably bound within the nature of human beings. Attending to the interplay between these Kantian commitments, a new critical insight into one of the basic tensions of the Anthropocene era can be attained.
6. Environmental Ethics: Volume > 41 > Issue: 1
Magdalena Hoły-Łuczaj Artifacts and the Limitations of Moral Considerability
abstract | view |  rights & permissions | cited by
Environmental philosophy always presents detailed distinctions concerning the kinds of natural beings that can be granted moral considerability, when discussing this issue. In contrast, artifacts, which are excluded from the scope of moral considerability, are treated as one homogenous category. This seems problematic. An attempt to introduce certain distinctions in this regard—by looking into dissimilarities between physical and digital artifacts—can change our thinking about artifacts in ethical terms, or more precisely, in environmentally ethical terms.
book reviews
7. Environmental Ethics: Volume > 41 > Issue: 1
Byron Williston Matthias Fritsch: Taking Turns with the Earth: Phenomenology, Deconstruction and Intergenerational Justice
view |  rights & permissions | cited by
8. Environmental Ethics: Volume > 41 > Issue: 1
Bjørn Kristensen T. J. Kasperbauer: Subhuman: The Moral Psychology of Human Attitudes to Animals
view |  rights & permissions | cited by
9. Environmental Ethics: Volume > 41 > Issue: 1
Shane Epting Stephen Cohen: The Sustainable City: How Our Greatest Invention Makes Us Richer, Smarter, Greener, Healthier, and Happier
view |  rights & permissions | cited by
10. Environmental Ethics: Volume > 40 > Issue: 4
News and Notes
view |  rights & permissions | cited by
11. Environmental Ethics: Volume > 40 > Issue: 4
Trish Glazebrook, Anthony Kola-Olusanya From the Guest Editors
view |  rights & permissions | cited by
features
12. Environmental Ethics: Volume > 40 > Issue: 4
Workineh Kelbessa Environmental Philosophy in African Traditions of Thought
abstract | view |  rights & permissions | cited by
Besides normative areas, African environmental philosophy should pay attention to the epistemological and metaphysical dimensions of the worldviews of the African people in order to understand the environmental attitudes and values in African traditions of thought. Unlike mainstream Western ethics, African environmental philosophy has renounced anthropomorphism, anthropocentrism, and ethnocentrism and recognizes the interconnectedness of human beings with the natural environment and its component parts. In African worldviews, the physical and the metaphysical, the sacred and the secular, the natural and the supernatural are interrelated. Human beings are part of the natural environment. African philosophers should continue to explore the potential for a strong African environmental philosophy in African traditions of thought that can contribute to the solution of current environmental crises.
13. Environmental Ethics: Volume > 40 > Issue: 4
Boyowa Anthony Chokor Cultural Ethics and Social Mediation of Environmental Action and Use of Space in Nigeria
abstract | view |  rights & permissions | cited by
Space provides the major context for environmental interactions, both social or physical. In Africa the use of space is mediated by sociocultural values, beliefs, and norms. Segments of space from the room to the village square and surrounding natural environment have domains of cultural rules, symbols, and meanings assigned to them with import for environmental behavior and action among elders, children, and women. They illuminate aspects of the social enforcement of three forms of environment-related rules: “prescriptive,” mediating, and community-assigned environmental codes/taboos, some of which may require purification rites for violations. Several transgenerational eco-thoughts and eco-fantasies embedded in social practices have significant bearing on sustainable environmental conservation. Five major contexts are in deep interplay between community environmental ethics and environmental action: (1) the adoption and evocation of spiritualized rules in regulating the use of space; (2) the declaration of sacred grounds and territories to bound people; (3) the evolution of time-and place-related rules; (4) the use of physical designs to secure behavioral expectations; and (5) the role of “regulatory social institutions” in the enforcement of environmental codes. They point to the fact that cultural and social meanings assigned to the ordinary physical environment are important in deconstructing peoples’ use of space. While traditional communal environmental norms can be given preeminence, their correlates in cosmopolitan societies are exemplified in the complex formal rules sometimes employed in regulating the use of space, creating a juridical order in the drive for efficiency and profit in capitalistic societies.
14. Environmental Ethics: Volume > 40 > Issue: 4
Michael Adetunji Ahove Paradigm Shifts of the African Worldview: Climate Adaptation and Mitigation Education
abstract | view |  rights & permissions | cited by
Africa is the most vulnerable region of the world due to anthropogenic climate change challenges on account of dependence on nature for the sustenance of agriculture as her main source of income, high level of poverty, and low level of literacy. Climate change adaptation involves strategies of adjusting to the negative effects of climate change, while climate change mitigation involves techniques that help to reduce production of greenhouse gases through burning fossil fuels. The African worldview from the frontier of Nigerian epistemological and ontological perspectives as it finds expression in climate change adaptation and mitigation is built on the foundations of its relationship with nature, traditional religion and belief systems, agricultural practices, and some other day-to-day practices. Worldview analysis of the contemporary Nigerian has been conducted and classified into Original African, Westernized African, and Little Here-and-There African, a paradigm existing in Nigerians irrespective of level of Western education. What will be the fate of the younger Nigerian climate scientist in a globalized and technologically competitive world? This question gives rise to further discussion on the principles and application of the theory of Culturo-Techno-Contextual Approach as postulated by Peter A. Okebukola and applied to creating an environment for meaningful learning on climate change adaptation and mitigation for the future generations of Nigerians.
15. Environmental Ethics: Volume > 40 > Issue: 4
Edward Uzoma Ezedike Ratiocentrism, Intrinsic Value, and the Moral Status of the Nonhuman Natural World: A Reflection on Kant’s Categorial Imperative
abstract | view |  rights & permissions | cited by
Kant’s doctrine of the “categorical imperative” with respect to ratiocentrism needs to be examined for its implications for environmental ethics. Kant’s argument is that moral actions must be categorical or unqualified imperatives that reflect the sovereignty of moral obligations that all rational moral agents could figure out by virtue of their rationality. For Kant, humans have no direct moral obligations to non-rational, nonhuman nature: only rational beings, i.e., humans, are worthy of moral consideration. I argue that this position is excessively anthropocentric and ratiocentric in excluding the nonhuman natural world from moral consideration. While conceding that nonhuman nature is instrumentally valuable owing to some inevitable existential, ontological considerations, moral obligation should be extended to the natural world in order to achieve environmental wholeness.
16. Environmental Ethics: Volume > 40 > Issue: 4
Emmanuela Opoku, Trish Glazebrook Gender, Agriculture, and Climate Policy in Ghana
abstract | view |  rights & permissions | cited by
Ghana is aware of women farmers’ climate adaptation challenges in meeting the country’s food security needs and has strong intentions to support these women, but is stymied by economic limitations, poor organization in governance, persistent social gender biases, and either little or counter-productive support from international policy makers and advisory bodies. Focal issues are the global impacts of climate change on agriculture, Africa’s growing hunger crisis, and women’s contribution to food production in Ghana. Of special importance are the issues of gender-inclusiveness and gender-sensitivity of Ghana’s climate and climate-related policies, including its integration of United Nations Framework Convention on Climate Change policy, as well as the influence of international economic policy on Ghana’s gender development. Because women farmers provide the majority of the country’s national food-basket, Ghana (as well as other African counries) should focus on building women subsistence farmers’ adaptation needs to avert mass starvation. People should understand that starvation in Africa is not a future event but is already underway.
17. Environmental Ethics: Volume > 40 > Issue: 4
Yvette Abrahams How Must I Explain to the Dolphins?: An Intersectional Approach to Theorizing the Epistemology of Climate Uncertainty
abstract | view |  rights & permissions | cited by
The story of change and growth, i.e., evolution, in the traditional manner, involves an epistemology of indigenous knowledge systems that admits both evolution and the divine—and therefore the human capacity for free choice—that tells us that fossil fuels are a bad choice. Steven Biko’s message of “Black Consciousness” responds to the dilemma of how we belong to the species that is damaging the planetary ecosystem, amd yet how we can deny complicity by saying that reclaiming our culture enables us to see what we have done, so we can refuse complicity with the system that has divided us and take responsibility for giving birth to new life. The uncertainties of climate change can be thought through using race, class, gender, sexual orientation, indigeneity, and disability as categories of analysis. The result is an understanding that through both climate science and lived experience, we can know enough to know we ought to act on climate change. We do not need more research; we need instead an acceptance of our ignorance amid a sense of ethical responsibility. This story speaks of liberation from oppression and of climate action as deeply entangled in
book reviews
18. Environmental Ethics: Volume > 40 > Issue: 4
Piers H. G. Stephens Svetozar Y. Minkov and Bernhardt L. Trout, eds.: Mastery of Nature: Promises and Prospects
view |  rights & permissions | cited by
19. Environmental Ethics: Volume > 40 > Issue: 4
Tony Vogt David Naguib Pellow: What is Critical Environmental Justice?
view |  rights & permissions | cited by
20. Environmental Ethics: Volume > 40 > Issue: 4
Referees 2018
view |  rights & permissions | cited by