A few years ago, I wrote on the need for expansion of the environmental areas of bioethics, and covered some of the topics touched on here. Sadly, although it is possible to find some notable exceptions, bioethics does not provide much of an ethical base for considering human-nature relationships. Here I’m not going to deal with these philosophical issues or others about the nature of ethical decision-making. The rapid worsening of the human predicament means that applied ethical issues with a (...) significant environmental connection (what I call “ecoethics”), must be dealt with without waiting for the more interesting theoretical issues to be resolved. I define ecoethics very broadly to deal with dilemmas over a vast range of scales, and believe they now should penetrate virtually all areas of human activities. Ecoethics must struggle with issues of intra-generational (and interperson/group/nation) equity and the dilemmas of discounting by distance (valuing distant persons/events/costs/benefits less than those closer to the observer in physical or mental distance). Ecoethics also deals with the difficult dilemma of inter-generational equity—of discounting the future. That is especially troublesome when actions today can have significant environmental consequences 50 or more generations from now. Here I would like to highlight the ubiquity of those questions and the importance of seeking answers. (shrink)

This article maps a selection of Pope Francis’ social teaching, which supports respect for diversity. It undertakes this task with the aid of a green theo-ecoethical lens. That hermeneutical lens is first introduced to the reader via an explanation of its constituent parts. It is then employed to help situate respect for diversity as a Christian ethical principle. With those foundations in place subsequent sections employ the lens to colligate Francis’ teachings which, dialogically, both inform and come into focus through (...) a green theo-ecoethical perspective concerned with respect for diversity. Here, three sections unfold the Pope’s treatment of themes relevant to respect for diversity in a green theo-ecoethical light. Specifically, these sections focus on contributions emerging from Francis’ public ministry in general, his first substantive piece of Catholic Social Teaching, Evangelii Gaudium, and perhaps the most anticipated papal encyclical of all time, Laudato Si’. The article's conclusion helps situate the contextual cogency of insights emerging from this multi-dimensional mapping for what Francis names as our common home, a planet which encompasses an Earth community in a dire need of increased levels of socio-ecological flourishing. (shrink)

'Miller's writing style makes the book easy to pick up and difficult to put down. Written at a level appropriate for advanced undergraduates, it is an important and valuable acquisition for academic libraries.' |s CHOICE.

In the case of synthetic biology, the responsibility of humanity for the creation of new technologies that interfere with the processes of natural selection and evolution of species can be invoked, thus annihilating the complex ecological balances and possibly leading to uncontrollable genetic mutations. The big ethical questions are raised by the fact that viral genetic material is hybridized with synthetic genetic material, as well as with the genetic material that underlies the DNA of various living cells, that might interfere (...) with synthetic genetic material - either due to errors in the handling of genetic content or the inability to predict the evolution of synthetic biological systems, an evolution beyond any mathematical modeling that would allow the estimation of biological risks given by the appearance of new species - partially or totally synthetic - and especially by their spread in ecosystems. In this article we will plead for an ethical modeling of technology and a wider communication between ethicist and bio-engineers in order to estimate the directions of technological evolution, especially in the case of synthetic biology. (shrink)

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 (...) at stake in our era than there were in previous ones. Even basic prerequisites for a prosperous life are not fully met. For the first time in the history of mankind, we can not even be sure about the survival of our planet, not to mention well being of it’s living entities –man included. So far, where is the improvement? Our ancestors may not have had the luxury of fast transportation, immediate information or adequate medical treatment, still they could take some things for granted: they positively knew that they and their successors would be given the minimum of chances: they, at least, would have a place to live. (shrink)

With the turning of wilderness areas into wildlife parks and the returning of developed areas of land to the forces of nature, intermediate hybrid realms surface in which wild and managed nature become increasingly entangled. A partitioning of environmental philosophy into ecoethics and animal welfare ethics leaves these mixed territories relatively uncharted—the first dealing with wild (animals), the second with the welfare of captive or domestic animals. In this article, we explore an environmental philosophy that considers explicitly these mixed (...) situations. We examine a recent Dutch policy of introducing domesticated and semi-wild large herbivores in newly developed nature areas. Larger issues are at stake, such as the intertwinement of nature and culture, the dynamic character of de-domestication processes, and the relation between concepts of authenticity and the wild. We sketch a pluralistic, dynamic, and pragmatic environmental philosophy that is capable of dealing with the complicated ethicalproblems concerning creatures and land caught between domestication and the wild. (shrink)

This examination of the often-inaccessible work and semiotics of George Herbert Mead focuses first on his pivotal ideas of Sociality, Consciousness, and Communication. Mead’s insight of sociality as forced relatedness, or forced semiosis, appearing early in evolution, or appearing in simple systems, guarantees him a foundational place among biosemioticians. These ideas are Mead’s exemplar description of multiple referentiality afforded to social organisms (connected to his idea of the generalized other), thus enabling passing from one umwelt to another, with relative ease. (...) Although Mead’s comprehensive semiosis is basically sound, and in concordance with modern and contemporary semiotics (and biosemiotics), it nevertheless lacks a satisfactory explanation of how conscious organisms achieve passing into new frames of reference. Semiotic Matrix Theory (SMT), its pansemiosis, describes falsifiable existential and cognitive heuristics of recognizing Energy requirements, Safety concerns and Possibility or Opportunity as “passing” functions. Finally, another type of emergence, ecoethics, isan embedded constant in biosemiosis. Not all semiosis is good semiosis, not all text is good text. Because our species is moving away from ancient biosemiosisand interrelatedness, this historicity, even ductile enough to invent synthetic semiosis or capricious umwelten, is facing the ecological reality and consequences of an overly anthropocentric text. (shrink)

Este trabalho pretende evidenciar aproximações entre propostas éticas de Hans Jonas e Pierre Aubenque. Ambos corroboram a tese que defende a prudência como a virtude da ética que se faz necessária nesses tempos de hegemonia tecnocientífica e economia baseada no consumo. Estes eminentes pensadores do século XX também apresentam críticas semelhantes em relação ao pensamento moderno, à ética kantiana e à supremacia da razão calculante. Ambos se inspiraram no imperativo categórico de Kant e elaboraram imperativos categóricos para uma nova ética, (...) que o francês denominou ecoética, e o alemão de ética do futuro.: This work pretends to evidence approximations between the Hans Jonas’s and Pierre Aubenque’s ethical proposals. Both corroborate the thesis that defends the prudence as the necessary moral virtue in this technical-scientific hegemony and economy based on consumption time. These XX century’s eminent philosophers also show similar critiques to the modern thinking, to the Kantian ethics and to the calculating reason supremacy’s. Both felt inspired in the Kant’s categorical imperative to elaborate new categorical imperatives to a new ethics to our time, that the French one called Ecoethics and the Germany one, ethics of future. Key words: Ethics of future; Ecoethics; Prudence. (shrink)