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  1. Wilderness, Morality, and Value.Joshua Duclos - 2022 - Lexington Books.
    What if wilderness is bad for wildlife? This question motivates the philosophical investigation in Wilderness, Morality, and Value. Environmentalists aim to protect wilderness, and for good reasons, but wilderness entails unremittent, incalculable suffering for its non-human habitants. Given that it will become increasingly possible to augment nature in ways that ameliorates some of this suffering, the morality of wilderness preservation is itself in question. Joshua S. Duclos argues that the technological and ethical reality of the Anthropocene warrants a fundamental reassessment (...)
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  2. Incalculable Instrumental Value in the Endangered Species Act.Ian A. Smith - 2022 - Philosophia 50 (5):2249-2262.
    The Endangered Species Act of 1973 is one of America’s most powerful statutes, not only in American domestic environmental law, but in American domestic law in general. The first part of the ESA gives us the ‘Findings, Purposes, and Policy’ that underlie the Act. In this prefratory language, it is explicit that the ESA is referring to instrumental aesthetic, ecological, educational, historical, recreational, and scientific values. But J. Baird Callicott and Andrew Wetzler argued that the ESA is also implicitly committed (...)
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  3. The Development of Ecological Thought: Contemporary Approaches and the Way Forward.Muhammad Jalil Arif - 2021 - Academia Letters 1 (Article 1008).
    This paper aims to identify and relate different ecological approaches (primarily Preservation and Conservation) that played a significant role in developing a global ecological conscience. After presenting a comprehensive historical account of the approaches and movements in ecological thought, at the end of the paper, I will briefly highlight the potential areas of future research that could develop and re-frame ecological thought that ensures collaboration, co-adaptation, and sustainability in the environmental ethos. I fully acknowledge the diverse environmental movements in different (...)
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  4. To Assist or Not to Assist? Assessing the Potential Moral Costs of Humanitarian Intervention in Nature.Kyle Johannsen - 2020 - Environmental Values 29 (1):29-45.
    In light of the extent of wild animal suffering, some philosophers have adopted the view that we should cautiously assist wild animals on a large scale. Recently, their view has come under criticism. According to one objection, even cautious intervention is unjustified because fallibility is allegedly intractable. By contrast, a second objection states that we should abandon caution and intentionally destroy habitat in order to prevent wild animals from reproducing. In my paper, I argue that intentional habitat destruction is wrong (...)
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  5. Canadian Environmental Philosophy.C. Tyler DesRoches, Frank Jankunis & Byron Williston (eds.) - 2019 - Mcgill-Queen's University Press.
    Canadian Environmental Philosophy is the first collection of essays to take up theoretical and practical issues in environmental philosophy today, from a Canadian perspective. The essays cover various subjects, including ecological nationalism, the legacy of Grey Owl, the meaning of “outside” to Canadians, the paradigm shift from mechanism to ecology in our understanding of nature, the meaning and significance of the Anthropocene, the challenges of biodiversity protection in Canada, the conservation status of crossbred species in the age of climate change, (...)
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  6. Landschaft als Gegenstand der Naturethik.Gesine Schepers - 2018 - In Karsten Berr (ed.), Transdisziplinäre Landschaftsforschung. Grundlagen und Perspektiven. RaumFragen: Stadt – Region – Landschaft. pp. 205-218.
    In der naturethischen Debatte gibt es eine Reihe von Argumenten für Naturschutz. So gut wie unbeantwortet ist jedoch bisher die Frage, der sich der vorliegende Beitrag widmet: Zu welcher Art von Landschaft führen naturethische Argumente, wenn man mit ihnen Ernst macht? Der Beitrag stellt zentrale anthropozentrische und physiozentrische Argumente vor und zeigt, dass die Antwort je nach Argument unterschiedlich ausfällt. Landschaft als Gegenstand der Naturethik ist eine vielgestaltige Sache. So kann es gut sein, dass eine Landschaft, die einem naturethischen Argument (...)
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  7. On the Authenticity of De-Extinct Organisms, and the Genesis Argument.Douglas Campbell - 2017 - Animal Studies Journal 6 (1):61-79.
    Are the methods of synthetic biology capable of recreating authentic living members of an extinct species? An analogy with the restoration of destroyed natural landscapes suggests not. The restored version of a natural landscape will typically lack much of the aesthetic value of the original landscape because of the different historical processes that created it—processes that involved human intentions and actions, rather than natural forces acting over millennia. By the same token, it would appear that synthetically recreated versions of extinct (...)
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  8. Resurrecting Extinct Species: Ethics and Authenticity.Douglas Ian Campbell & Patrick Michael Whittle - 2017 - London, UK: Palgrave Macmillan. Edited by Patrick Michael Whittle.
    This book is about the philosophy of de-extinction. -/- CHAPTER 1 introduces the two main philosophical questions that are raised by the prospect of extinct species being brought back from the dead—namely, the ‘Authenticity Question’ and the ‘Ethical Question’. It distinguishes the many different types and methods of de-extinction. Finally, it examines the aims of wildlife conservation with a view to whether they are compatible with de-extinction, or not. -/- CHAPTER 2 examines three prime candidates for de-extinction—namely, the aurochs, the (...)
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  9. Real or Fake? The Authenticity Question.Douglas Ian Campbell & Patrick Michael Whittle - 2017 - In Douglas Ian Campbell & Patrick Michael Whittle (eds.), Resurrecting Extinct Species: Ethics and Authenticity. London, UK: Palgrave Macmillan. pp. 49-86.
    Is the resurrection of an extinct species genuinely possible, or not? Will organisms produced by de-extinction technology be authentic new members of the species that died out, or just convincing fakes? We seek to answer these questions in this chapter. Critics of de-extinction have offered many reasons for thinking that the products of de-extinction will be inauthentic. The bulk of the chapter is taken up with surveying their arguments. We attempt to show that none are convincing. We end the chapter (...)
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  10. Conservation in a Brave New World.Douglas Ian Campbell & Patrick Michael Whittle - 2017 - In Douglas Ian Campbell & Patrick Michael Whittle (eds.), Resurrecting Extinct Species: Ethics and Authenticity. London, UK: Palgrave Macmillan. pp. 1-28.
    This chapter introduces the two main philosophical questions that are raised by the prospect of extinct species being brought back from the dead—namely, the ‘Authenticity Question’ and the ‘Ethical Question’. It distinguishes different types of de-extinction, and different methods by which de-extinction can be accomplished. Finally, it examines the aims of wildlife conservation with a view to whether they are compatible with de-extinction, or not.
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  11. Should We Bring Back the Passenger Pigeon? The Ethics of De-Extinction.T. J. Kasperbauer - 2017 - Ethics, Policy and Environment 20 (1):1-14.
    Recent advances in synthetic biology have made it possible to revive extinct species of animals, a process known as ‘de-extinction’. This paper examines two reasons for supporting de-extinction: the potential for de-extinct species to play useful roles in ecosystems; and human valuing of certain de-extinct species. I focus on the particular case of passenger pigeons to argue that the most critical challenge for de-extinction is that it entails significant suffering for sentient individual animals. I also provide reasons to take existence (...)
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  12. Intrinsic Values and Economic Valuation.Katie McShane - 2017 - In Clive L. Spash (ed.), Routledge Handbook of Ecological Economics: Nature and Society. Routledge. pp. 237-245.
    The issue of intrinsic values is often a point of disagreement and sometimes confusion between ethicists and economists. Ethicists often criticise economic modes of valuation for failing to take account of intrinsic values. In response, economists have proposed a number of different types of value meant to account for intrinsic values within an economic framework. However, many ethicists have criticised these notions as inadequate substitutes for ethical understandings of intrinsic value. One reason for confusion about this issue is that there (...)
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  13. Naturästhetik in der Planungsethik.Gesine Schepers - 2017 - In Berr Karsten (ed.), Architektur- und Planungsethik. Springer. pp. 195-203.
  14. A framework of values: reasons for conserving biodiversity and natural environments.Pierfrancesco Biasetti - 2016 - Etica & Politica / Ethics & Politics 18 (3):527-545.
    The idea that «natural» environments should be protected is a relatively recent one. This new attitude is reflected in the activities of preservation and restoration of natural environments, ecosystems, flora and wildlife that, when scientifically based, can be defined as conservation. In this paper, we would like to examine the framework of values behind these activities. More specifically, we would like to show that there is no single specific reason that can justify conservation in each of its manifestations It is (...)
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  15. Two Views of Animals in Environmental Ethics.Comstock Gary - 2016 - In David Schmidtz (ed.), Philosophy: Environmental Ethics. Boston: Gale. pp. 151-183.
    This chapter concerns the role accorded to animals in the theories of the English-speaking philosophers who created the field of environmental ethics in the latter half of the twentieth century. The value of animals differs widely depending upon whether one adopts some version of Holism (value resides in ecosystems) or some version of Animal Individualism (value resides in human and nonhuman animals). I examine this debate and, along the way, highlight better and worse ways to conduct ethical arguments. I explain (...)
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  16. Option Value, Substitutable Species, and Ecosystem Services.Erik Persson - 2016 - Environmental Ethics 38 (2):165-181.
    The concept of ecosystem services is a way of visualizing the instrumental value that nature has for human beings. Most ecosystem services can be performed by more than one species. This fact is sometimes used as an argument against the preservation of species. However, even though substitutability does detract from the instrumental value of a species, it also adds option value to it. The option value cannot make a substitutable species as instrumentally valuable as a non-substitutable species, but in many (...)
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  17. Cautious utopias: Environmental Goal-setting with Long Time Frames.Patrik Baard & Karin Edvardsson Björnberg - 2015 - Ethics, Policy and Environment 18 (2):187-201.
    Sustainable development is a common goal in the public sector but may be difficult to implement due to epistemic uncertainties and the long time frames required. This paper proposes that some of these problems can be solved by formulating cautious utopias, entailing a relationship between means and goals differing from both utopian and realistic goal-setting. Cautiously utopian goals are believed, but not certain, to be achievable and to remain desirable, but are open to future adjustments due to changing desires and/or (...)
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  18. Book Review: Environmental Ethics: From Theory to Practice. [REVIEW]Kian Mintz-Woo - 2015 - Ethical Perspectives 22 (4):732-735.
    Book review of "Marion Hourdequin. Environmental Ethics: From Theory to Practice. London: Bloomsbury, 2015. 256 pp.".
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  19. Duties Regarding Nature: A Kantian Environmental Ethic.Toby Svoboda - 2015 - Routledge.
    In this book, Toby Svoboda develops and defends a Kantian environmental virtue ethic, challenging the widely-held view that Kant's moral philosophy takes an instrumental view toward nature and animals and has little to offer environmental ethics. On the contrary, Svoboda posits that there is good moral reason to care about non-human organisms in their own right and to value their flourishing independently of human interests, since doing so is constitutive of certain virtues. Svoboda argues that Kant’s account of indirect duties (...)
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  20. Why the Standard Interpretation of Aldo Leopold’s Land Ethic is Mistaken.Mark Bryant Budolfson - 2014 - Environmental Ethics 36 (4):443-453.
    The standard interpretation of Aldo Leopold’s land ethic is that correct land management is whatever tends to preserve the integrity, stability, and beauty of the biotic community, of which we humans are merely a small part. From this interpretation, it is a short step to interpreting Leopold as a sort of deep ecologist or radical environmentalist. However, this interpretation is based on a small number of quotations from Leopold taken out of context. Once these quota­tions are put into context, and (...)
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  21. Anthropocentric Indirect Arguments and Anthropocentric Moral Attitudes.Duncan Purves - 2014 - Ethics, Policy and Environment 17 (3):267-270.
    Anthropocentric indirect arguments , which call for specific policies or actions because of human benefits that are correlated with but not caused by benefits to the environment, are gaining increasing traction with those who take a pragmatic approach to environmental protection. I contend that nonanthropocentrists might remain justifiably uneasy about AIAs because such arguments fail to challenge prevailing speciesist moral attitudes. I close by considering whether Elliott can address this concern of nonanthropocentrists by appealing to the ability of AIAs to (...)
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  22. Protection of biodiversity for the sake of science?Gesine Schepers - 2014 - In Dirk Lanzerath & Minou Friele (eds.), Concepts and Values in Biodiversity. Routledge Studies in Biodiversity Politics and Management 1. Routledge. pp. 329-348.
    Should biodiversity be protected also for the sake of science, as is sometimes suggested? I argue that it should not. First, I explain the “science argument”, as I call it, which says that biodiversity should be protected for scientific purposes, as an object of science. Second, I give reasons against this argument. I argue that the science argument contradicts our understanding of the natural sciences. In addition, I show that science does not depend on biodiversity. However, since biodiversity research depends (...)
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  23. Epilogue: The Epistemic and Practical Circle in an Evolutionary, Ecologically Sustainable Society.Donato Bergandi - 2013 - In Bergandi, Donato (ed.), The Structural Links between Ecology, Evolution and Ethics The Virtuous Epistemic Circle. Springer. pp. 151-158.
    Abstract In a context of human demographic, technological and economic pressure on natural systems, we face some demanding challenges. We must decide 1) whether to “preserve” nature for its own sake or to “conserve” nature because nature is essentially a reservoir of goods that are functional to humanity’s wellbeing; 2) to choose ways of life that respect the biodiversity and evolutionary potential of the planet; and, to allow all this to come to fruition, 3) to clearly define the role of (...)
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  24. A Way Out From the Wrongful Environmental Mindset: The Origins and Possible Solutions to the Tragedy of the Commons.Paweł Bernat - 2013 - Philosophy and Practice of Sustainable Development.
    The paper indicates and discusses three phenomena identified as the main origins of the mindset responsible for the tragedy of the global commons, namely (1) Cornucopianism, (2) rationality of self-interest and egoism, and (3) the presupposed instrumental value of nature. It is demonstrated that all those theses can be philosophically and ethically dismissed and thus, the wrongful environmental mindset built around them should be rejected. It is further argued that the up-to-date solutions to the tragedy are unsatisfactory. Moreover, the tragedy (...)
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  25. Kulturväxtsläktingar – något att bry sig om.Mora Aronsson - 2012 - Svensk Botanisk Tidskrift 106:309-318.
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  26. The Ethics of Geoengineering: Moral Considerability and the Convergence Hypothesis.Toby Svoboda - 2012 - Journal of Applied Philosophy 29 (3):243-256.
    Although it could avoid some harmful effects of climate change, sulphate aerosol geoengineering (SAG), or injecting sulphate aerosols into the stratosphere in order to reflect incoming solar radiation, threatens substantial harm to humans and non-humans. I argue that SAG is prima facie ethically problematic from anthropocentric, animal liberationist, and biocentric perspectives. This might be taken to suggest that ethical evaluations of SAG can rely on Bryan Norton's convergence hypothesis, which predicts that anthropocentrists and non-anthropocentrists will agree to implement the same (...)
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  27. Allen Carlson and Sheila Lintott (eds.): Nature, Aesthetics and Environmentalism: From Beauty to Duty. [REVIEW]Alejandra Mancilla - 2011 - Environmental Values 20 (3):449-452.
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  28. Avatar vs Mononoke.Alejandra Mancilla - 2011 - Philosophy Now 85:44-46.
    "Avatar" and "Princess Mononoke" as representative of radically different positions in environmental ethics.
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  29. Why there is no Evidence for the Intrinsic Value of Non-Humans.Toby Svoboda - 2011 - Ethics and the Environment 16 (2):25-36.
    The position of some environmental ethicists that some non-humans have intrinsic value as a mind-independent property is seriously flawed. This is because human beings lack any evidence for this position and hence are unjustified in holding it. For any possible world that is alleged to have this kind of intrinsic value, it is possible to conceive an observationally identical world that lacks intrinsic value. Hence, one is not justified in inferring the intrinsic value of some non-human from any set of (...)
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  30. Climate Change and Public Moral Reasoning.Jonathan Webber - 2011 - In Thom Brooks (ed.), New Waves in Ethics. Palgrave.
  31. A conceptual and (preliminary) normative exploration of waste.Andrew Jason Cohen - 2010 - In Ellen Frankel Paul, Fred Dycus Miller & Jeffrey Paul (eds.), Moral obligation. Cambridge University Press.
    In this paper, I first argue that waste is best understood as (a) any process wherein something useful becomes less useful and that produces less benefit than is lost—where benefit and usefulness are understood with reference to the same metric—or (b) the result of such a process. I next argue for the immorality of waste. My concluding suggestions are that (W1) if one person needs something for her preservation and a second person has it, is avoidably wasting it, and refuses (...)
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  32. Technology, the Environment, and the Moral Considerability of Artifacts.Benjamin Hale - 2008 - In Evan Selinger, Jan Kyrre Berg Olson & Soren Riis (eds.), New Waves in Philosophy of Technology. Palgrave-Macmillan.
  33. What is Wrong with Extinction?Erik Persson - 2008 - Dissertation, Lund University
    The aim of this investigation is to answer the question of why it is prima facie morally wrong to cause or contribute to the extinction of species. The first potential answer investigated in the book is that other species are instrumentally valuable for human beings. The results of this part of the investigation are that many species are instrumentally valuable for human beings but that not all species are equally valuable in all cases. The instrumental values of different species also (...)
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  34. The Mainframe of an Adequate and Effective Environmental Ethics.Evangelos D. Protopapadakis - 2008 - Skepsis: A Journal for Philosophy and Interdisciplinary Research 19 (1-2):282-292.
    During the last two centuries, occidental philosophical meditation has triumphantly advanced through previously poorly charted fields. Science has reallocated the methods as well as the goals of philosophy, forcing scholars to advance a little further, embrace new cognitive challenges and correspond to new social needs. As a result, our everyday life has become easier and our world is a better place to live in. But still, an optimum situation is not achieved. As a matter of fact, there are more things (...)
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  35. Deleuze and Deep Ecology.Alistair Welchman - 2008 - In Bernd Herzogenrath (ed.), An (Un)easy Alliance: Thinking the Environment with Deleuze/Guattari. Newcastle upon Tyne, UK: pp. 116-138.
    I argue that 'deep' ecology (as exemplified by the work of Arnie Naess) involves three inter-related commitments: (1) to an ethics of nature or axiological anti-humanism in which natural entities, processes or systems can possess intrinsic value independently of human beings; (2) a metaphysical naturalism or anti-humanism in which human beings are themselves conceptualized as natural products; (3) a transformative aspect. Although (3) is sometimes cast in personal or psychological terms, I think the idea can be given a properly philosophical (...)
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  36. Dominating Nature.Jason Brennan - 2007 - Environmental Values 16 (4):513-528.
    Something is wrong with the desire to dominate nature. In this paper, I explain both the causes and solution to anti-environmental attitudes within the framework of Hegel's master–slave dialectic. I argue that the master–slave dialectic (interpreted as a metaphor, rather than literally) can provide reasons against taking an attitude of domination, and instead gives reasons to seek to be worthy of respect from nature, though nature cannot, of course, respect us. I then discuss what the social and economic conditions of (...)
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  37. The Land Ethic, Moral Development, and Ecological Rationality.Charles Starkey - 2007 - Southern Journal of Philosophy 45 (1):149-175.
    There has been significant debate over both the imiplications and the merit of Leopold's land ethic. I consider the two most prominent objections and a resolution to them. One of these objections is that, far from being an alternative to an “economic” or cost‐benefit perspective on environmental issues, Leopold's land ethic merely broadens the range of economic considerations to be used in addressing such issues. The other objection is that the land ethic is a form of “environmental fascism” because it (...)
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  38. The moral considerability of invasive transgenic animals.Benjamin Hale - 2006 - Journal of Agricultural and Environmental Ethics 19 (4):337-366.
    The term moral considerability refers to the question of whether a being or set of beings is worthy of moral consideration. Moral considerability is most readily afforded to those beings that demonstrate the clearest relationship to rational humans, though many have also argued for and against the moral considerability of species, ecosystems, and “lesser” animals. Among these arguments there are at least two positions: “environmentalist” positions that tend to emphasize the systemic relations between species, and “liberationist” positions that tend to (...)
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  39. Liberty of Ecological Conscience.Aaron Lercher - 2006 - Environmental Ethics 28 (3):315-322.
    Our concern for nonhuman nature can be justified in terms of a human right to liberty of ecological conscience. This right is analogous to the right to religious liberty, and is equally worthy of recognition as that fundamental liberty. The liberty of ecological conscience, like religious liberty, is a negative right against interference. Each ecological conscience supports a claim to protection of the parts of nonhuman nature that are current or potential sites of its active pursuit of natural value. If (...)
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  40. On moral considerability: an essay on who morally matters.H. Bernstein Mark - 1998 - New York: Oxford University Press.
    In this fresh and powerfully argued book, Mark Bernstein identifies the qualities that make an entity deserving of moral consideration. It is frequently assumed that only (normal) human beings count. Bernstein argues instead for "experientialism"--the view that having conscious experiences is necessary and sufficient for moral standing. He demonstrates that this position requires us to include many non-human animals in our moral realm, but not to the extent that many deep ecologists champion.
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  41. Extrinsic value.Ben Bradley - 1998 - Philosophical Studies 91 (2):109-126.