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  1. African Philosophy and Deep Ecology.Kenneth Abudu, Kevin Behrens & Elvis Imafidon (eds.) - forthcoming - Routledge.
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  2. Dialectics in the ethics of social ecology.Janet Biehl - forthcoming - Environmental Philosophy: From Animal Rights to Radical Ecology, Ed. Michael E. Zimmerman. Englewood Cliffs, Nj: Prentice Hall.
  3. Toward a deep social ecology.George Bradford - forthcoming - Environmental Philosophy: From Animal Rights to Radical Ecology.
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  4. Demystifying the critiques of deep ecology.Harold Glasser - forthcoming - Environmental Philosophy: From Animal Rights to Radical Ecology. Upper Saddle River, Nj: Prentice Hall.
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  5. From Affective Ethics to Deep Ecology: Spinoza’s Many Disciples When Spinoza Met Marx: Experiments in Nonhumanist Activity, by Tracie Matysik. [REVIEW]Kaan Kangal - forthcoming - The European Legacy.
  6. ii. The Land Ethio and Deep Ecology.Aldo Leopold - forthcoming - Environmental Ethics.
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  7. 28 The Heart of Deep Ecology.Andrew McLaughlin - forthcoming - Environmental Ethics: The Big Questions.
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  8. Deep ecology and the philosophy of Emmanuel Levinas: the importance of moving from biocentric responsibility to environmental justice.Pehuén Barzola-Elizagaray & Ofelia Agoglia - 2024 - Ethics in Science and Environmental Politics 24:31-45.
    Environmental theory and practice can benefit greatly from Emmanuel Levinas’ non-ontological philosophy of the Other in order to address the current global environmental crisis. From this viewpoint, this article focuses on 2 major positions within deep ecology. We discuss the significance of transitioning from one of them, which represents biocentric responsibility, to the other, which seeks to achieve environmental justice by challenging the hegemony of institutionalised environmentalism. In Levinasian terms, this is represented by moving from the anarchic realm of ethics (...)
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  9. Mga Pananaw sa Kosmos at Realidad: ang pilosopiyang ay bawat isa.Roberto Thomas Arruda - 2024 - São Paulo: Terra à Vista.
    Ang Diyos ay hindi naglalaro ng dado", inulit ni Einstein mula sa taas ng kanyang determinismo, ngunit sa katunayan ang kosmos ay naghahagis ng mga buto nito nang sadyang mapagpasya: ang mga dado nito ay laruin. Hindi sa pag-iisip na tayo ay lumikha ng mga mundo. Sa pamamagitan ng pag-unawa sa mundo natututo tayong mag-isip. Ang Cosmovision ay isang termino na dapat ay nangangahulugang isang hanay ng mga pundasyon kung saan lumalabas ang isang sistematikong pag-unawa sa Uniberso, ang mga bahagi (...)
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  10. If “Denial of Death” Is a Problem, Then “Reverence for Life” Is a Meaningful Answer: Ernest Becker's Significance for Applied Animal and Environmental Ethics.Jeremy D. Yunt - 2024 - Journal of Animal Ethics 14 (1):9-25.
    The theories of cultural anthropologist Ernest Becker arise from an existential and psychological analysis of the death terror/anxiety deep in the unconscious of every human. Becker details how this anxiety governs the ideologies and behaviors of our species—something now confirmed by thousands of experiments performed by psychologists engaged in contemporary terror management theory (TMT). Humans manage their anxiety through what Becker terms “hero systems”—concepts, beliefs, and myths we create to give us a sense of significance and meaning during, and even (...)
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  11. Cosmovisions and Realities - the each one's philosophy (3rd edition).Roberto Thomas Arruda (ed.) - 2023 - S.Paulo: Terra à Vista - ISBN 9798376963418.
    It is not by thinking that we create worlds. It is by understanding the world that we learn to think. Cosmovision is a term that should mean a set of foundations from which emerges a systemic understanding of the Universe, its components as life, the world we live in, nature, human phenomena, and their relationships. It is, therefore, a field of analytical philosophy fed by the sciences, whose objective is this aggregated and epistemologically sustainable knowledge about everything that we are (...)
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  12. Entrevista a Olaff Ludwing Durand Núñez. Orientación educativa para la preservación de la ecología peruana.Jesús Miguel Delgado Del Aguila - 2023 - Argus-A. Artes and Humanidades 13 (49):1-4.
    En esta entrevista, el preservador Olaff Durand narra su experiencia como miembro de una organización ecológica, la cual se ha caracterizado por los cuidados que se han realizado al medioambiente. Estas actividades las han venido haciendo siempre de manera presencial, aunque en tiempo de pandemia se ha recurrido a virtualidad. Sin embargo, la labor y los proyectos ecológicos que él relata demuestran que ha habido un trabajo constante de concientización y de educación ambiental para los ciudadanos. En fin, esta conversación (...)
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  13. From Affective Ethics to Deep Ecology: Spinoza’s Many Disciples When Spinoza Met Marx: Experiments in Nonhumanist Activity, by Tracie Matysik, Chicago, IL, University of Chicago Press, 2022, 368 pp., $40.00 (cloth). [REVIEW]Kaan Kangal - 2023 - The European Legacy 29 (2):199-203.
    This is a book of superlatives: the most comprehensive, most detailed, most ambitious, simply the best thing ever written in any language on the Marx–Spinoza connection in the long nineteenth centu...
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  14. Deep Ecology.Konrad Ott - 2023 - In Nathanaël Wallenhorst & Christoph Wulf (eds.), Handbook of the Anthropocene. Springer. pp. 33-39.
    The article presents the philosophical essence of the Deep Ecology movement, as expounded by Arne Naess and his followers. The article begins with the general idea of deep ecology. Following the structure of the “apron” model, it moves from ecosophies, to platform principles, to politics. It sums up with an outline of the development of deep ecology after Naess.
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  15. Samkhya Philosophy, Deep Ecology, and Sustainable Development (17th edition).Nanda Gopal Biswas & Gyan Prakash - 2022 - Filozofia Sankhja, Głęboka Ekologia I Zrównoważony Rozwój 17 (1):288-292.
    Samkhya philosophy is one of the oldest philosophies in the Indian philosophical system. This philosophy is independent in origin and mainly known for its evolution theory. Samkhya philosophy has accepted the two ultimate and independent realities, Nature and pure Consciousness. This paper is an attempt to comprehend the notion of deep ecology from the Samkhya’s evolution theory perspective. In this paper, firstly, we have elucidated the Samkhya philosophy of suffering and the solution to the problem. In the second part of (...)
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  16. Connection to Nature and the Case for Deep Ecology.Christian Diehm - 2022 - Ethics and the Environment 27 (2):59-81.
    Abstract:This essay argues for the continuing import and relevance of deep ecological philosophy by reading it together with explorations of connection to nature in the social sciences. It begins by clarifying deep ecological concepts of "identification" with nature. It then argues that these conceptualizations align with notions of human-nature connectedness employed by social scientists, and that empirical research largely corroborates deep ecologists' claims about the practical significance of a sense of connection to the natural world. Finally, it reviews literature discussing (...)
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  17. Aesthetic Animism.Ryan P. Doran - 2022 - Philosophical Studies 179 (11):3365-3400.
    I argue that the main existing accounts of the relationship between the beauty of environmental entities and their moral standing are mistaken in important ways. Beauty does not, as has been suggested by optimists, confer intrinsic moral standing. Nor is it the case, as has been suggested by pessimists, that beauty at best provides an anthropocentric source of moral standing that is commensurate with other sources of pleasure. I present arguments and evidence that show that the appreciation of beauty tends (...)
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  18. Review of On Trans-humanism. [REVIEW]Woody Evans - 2022 - Prometheus 38 (2):271-274.
    A review of Sorgner's "On Trans-humanism." What to do with transhumanism? And – before we figure out how to categorize it, think about it and make actionable policy decisions with it – how should we define transhumanism? Stefan Lorenz Sorgner asks these questions in "On Trans-humanism" when he examines the idea’s provenance and the pedigree of related ideas. This approach turns out to be, on balance, a productive and useful way into a field that does not yet examine its own (...)
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  19. Nature as Limit.James Fontini - 2022 - Brill.
    A comprehensive reading of Heidegger's work from the mid-1930s to the 1960s that seeks to develop an ecological thinking rooted in reflections on the Heraclitean 'hen', relationality, and the impossibility of totality. An elaboration of the structural homology between Heidegger's use of the terms 'Technik' and 'metaphysics' sets the stage for his later work or topology. The Spätwerk is presented as an irresolvable polarity between 'Technik' and 'Ereignis', between a totalizing movement and a movement of disruption. This serves as the (...)
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  20. Deep ecology, business ethics and personal responsibility: selected papers (1988-2020).Knut Johannessen Ims - 2022 - New York: Peter Lang.
    How can businesses and business leaders contribute to solutions of the big ethical, social, and ecological challenges of today? Within this context this book offers theoretical and practical approaches to making the world a better place for existing and future generations. It uses diverse, often multidimensional frames of reference and illustrates them with real-life cases to show positive solutions. The author's broad professional background and humanistic worldview are reflected in his application of psychological and virtue-oriented theories as well as philosophical (...)
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  21. Could Humans Dwell beyond the Earth? Thinking with Heidegger on Space Colonization and the Topology of Technology.Axel Onur Karamercan - 2022 - Interdisciplinary Studies in Literature and Environment 29 (4):877-902.
    In this article, the idea of space colonization is critically examined by drawing from Martin Heidegger’s topological philosophy of technology and dwelling. Heidegger’s ideas from his 1966 interview with German journal Der Spiegel are examined in light of his relevant philosophical texts to interpret his claims concerning The Blue Marble image. This article defends the view that Heidegger does not take a moral stance against space colonization as such; rather, he elucidates the existential grounds of our relation to modern technology, (...)
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  22. Towards Anthropocentric Deep Ecology: Utilizing Esotericism within Ecophilosophy.Olli Petteri Pitkänen - 2022 - SATS 23 (1):117-133.
    This article has a twofold aim. First it is shown, based on Joseph Christopher Greer’s earlier analysis, that there is a close historical, and to some extent substantial, affinity between deep ecology and esotericism. Greer’s findings will be corroborated by applying three different definitions of esotericism to the question at hand. Second, based on Sean McGrath’s ecophilosophy, it will be argued that utilizing esoteric influences systematically in deep ecological context can help deep ecology to avoid some problematic aspects it is (...)
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  23. Christian Diehm. Connection to Nature, Deep Ecology, and Conservation Social Science: Human-Nature Bonding and Protecting the Natural World. [REVIEW]Bryan E. Bannon - 2021 - Environmental Ethics 43 (4):379-382.
  24. All my earthothers: Levinasian tools for deep ecology.Erika Natalia Molina Garcia - 2021 - In Narratives in the Anthropocene Era. Lago, Italy: Il Sileno Edizioni.
    The work of Emmanuel Levinas has been both abundantly recognized and criticized in moral philosophy. This Janus-faced attitude is also present in ecological theories, which find fertile ground in Levinas’ thought without being able to explain its apparent anthropocentrism. Opposing hermeneutical paths tend to focus either on otherness as an absolute alterity, implying a potentially unlimited responsibility for all alterities, or on otherness as a re-foundation of humanism, leading to the conclusion that responsibility is unlimited only among humans. Here I (...)
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  25. ECOLOGIA NÃO BINÁRIA: UMA PROPOSTA COMPATIBILISTA A PARTIR DAS CRÍTICAS DE PELIZZOLI A LUC FERRY.Daniel Pires Nunes - 2021 - In Giovane Rodrigues Jardim, Miguelângelo Corteze & Marlova Elizabete Balke (eds.), Educar-se significa tornar-se livre. Porto Alegre: Mundo Acadêmico. pp. 92-99.
    Assuming degrees of otherness proportional to the degrees of development of other beings as sentient in relation to rights and as rational in relation to duties, as well as considering the possibility of degrees of legal status, it seems that we could support an ecology that values environmental control so that all species could coexist. So defiantly the development of technology and the survival of other species could be compatible. The environment (including plants, fungi, brute beings) should always be thought (...)
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  26. The self in deep ecology: A response to Watson.Joshua Anderson - 2020 - Asian Philosophy 30 (1):30-39.
    Richard Watson maintains that deep ecology suffers from an internal contradiction and should therefore be rejected. Watson contends that deep ecology claims to be non-anthropocentric while at the same time is committed to setting humans apart from nature, which is inherently anthropocentric. I argue that Watson’s objection arises out of a fundamental misunderstanding of how deep ecologist’s conceive of the ‘Self.’ Drawing on resources from Buddhism, I offer an understanding of the ‘Self’ that is fully consistent with deep ecology, and (...)
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  27. The bases and methodology of deep ecology.Mieczysław Bombik - 2020 - Studia Ecologiae Et Bioethicae 18 (5).
    The article includes the semantic analysis of basic terms and language phrases and synthetic depiction of following problems: the reformist organization of environmental protection, the sources of deep ecology, the basic theses of deep ecology, the political suggestions for solutions of environmental protection crisis, the organizational structures of deep ecology.
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  28. The Unfolding of a New Vision of Life, Cosmos and Evolution.Agustin Ostachuk - 2020 - Ludus Vitalis 28 (53):81-83.
    Has science already answered the fundamental questions about the concepts of Life, Cosmos and Evolution? Has science not relegated these fundamental questions by following up on more immediate, “useful” and practical endeavors that ultimately ensure that the wheel of capitalism keeps spinning in its frantic search for material and economic progress? There is something terribly wrong with the current theory of evolution, understood as the Darwinian theory with its successive versions and extensions. The concept of natural selection, the cornerstone of (...)
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  29. A Theory of Evolution as a Process of Unfolding.Agustin Ostachuk - 2020 - Cosmos and History: The Journal of Natural and Social Philosophy 16 (1):347-379.
    In this work I propose a theory of evolution as a process of unfolding. This theory is based on four logically concatenated principles. The principle of evolutionary order establishes that the more complex cannot be generated from the simpler. The principle of origin establishes that there must be a maximum complexity that originates the others by logical deduction. Finally, the principle of unfolding and the principle of actualization guarantee the development of the evolutionary process from the simplest to the most (...)
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  30. Whitehead’s Panpsychism and Deep Ecology.Leemon McHenry - 2019 - In Demian Wheeler & David Connor (eds.), Conceiving an Alternative: Philosophical Resources for an Ecological Civilization. Process Century. pp. 229-251.
    This essay examines A. N. Whitehead’s philosophy of organism as a basis for an ecological ethics. His views are compared with those of deep ecologists and several problems with his panpsychism are considered in connection with the notion of intrinsic value in nature. In spite of problems raised by critics, this essay concludes that Whitehead’s philosophy provides a world view that offers a corrective to the disastrous course set by views that regard nature as an inert mechanism.
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  31. Jainism and Environmental Ethics: An Exploration.Piyali Mitra - 2019 - Journal of the Indian Council of Philosophical Research 36 (1):3-22.
    In this paper, an attempt has been made to examine some of the key concepts of Jaina religion from an environmental perspective. The paper focuses on Jain’s parasparopagraho jīvānām or interconnectedness. The common concerns between Jainism and environmentalism constituted in a mutual sensitivity towards living beings, a recognition of the interconnectedness of life forms and a programme to augment awareness to respect and protect living systems. The paper will also investigate how ahiṃsā or non-violence is understood in the Jain community (...)
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  32. The Organism and its Umwelt: a Counterpoint between the Theories of Uexküll, Goldstein and Canguilhem.Agustin Ostachuk - 2019 - In Jakob von Uexküll and Philosophy: Life, Environments, Anthropology. Londres, Reino Unido: pp. 158-171.
    The topic of the relationship between the organism and its environment runs through the theories of Uexküll, Goldstein and Canguilhem with equal importance. In this work a counterpoint will be established between their theories, in the attempt to assess at which points the melodies are concordant and at which points they are discordant. As fundamental basis to his theory, Uexküll relies on the concept of conformity to a plan, which allows him to account for the congruity and perfect adjustment between (...)
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  33. The Anthropocentrism of the Cosmic Perspective Argument.Seth Sivinski & Joseph Ulatowski - 2019 - Ethics and the Environment 24 (1):1-19.
    New developments in cosmology make it unlikely that life on Earth is unique. The Cosmic Perspective Argument states that given these developments we should not be concerned with the Earth’s environmental degradation. In this paper, we argue that although scaling our analysis upwards into the cosmos provides the Cosmic Perspective with its strength, when we apply the Cosmic Perspective downwards, the view appears to be terribly flawed. After examining the Cosmic Perspective at an individual level the problems that arise intensify (...)
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  34. An Eco-poetic Approach to Architecture Across Boundaries.Claudia Westermann - 2019 - In International Conference: Architecture Across Boundaries. pp. 281–291.
    As highlighted by the post-Cartesian discourse across philosophical schools, Western thought has been struggling for a long time with conceiving interconnectedness. The problematic of Western dualism is most apparent with the so-called mind-body problem, but the issue does not only relate to the separation of body and mind but also the separation of living beings from their environments. Asian philosophy, on the other hand, has had a long history of thinking relations. The paper argues that an architectural philosophy that is (...)
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  35. The Christian Environmental Ethos as a more Sustainable Answer to the Ecological Problems in the Anthropocene.Anto Čartolovni - 2018 - Filozofska Istrazivanja 37 (4):779-796.
  36. Life: the Center of our Existence.Agustin Ostachuk - 2018 - Ludus Vitalis 26 (50):257-260.
    Life is the center of our existence. One would be tempted to say that first of all we live. However, our existence does not seem to pass in that modality. The exacerbated materialism in which our existence takes place, displaces life from the center of the scene. Our society is organized around production, consumerism, exploitation, efficiency, trade and propaganda. That is to say, our existence seems to have economy as the center of organization of our activities. The struggle of this (...)
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  37. The Ethics of Interconnectedness: Charles Taylor, No-Self, and Buddhism.Ashwani Kumar Peetush - 2018 - In Gordon F. Davis (ed.), Ethics Without Self, Dharma Without Atman: Western and Buddhist Philosophical Traditions in Dialogue. Cham: Springer Verlag. pp. 235-251.
    My aim in this paper is to chart what I see as parallels between the ontology of self in Charles Taylor’s work and that of various Buddhist ‘no-self’ views, along with parallels between Taylor’s commitment to reviving republican ideas and some aspects of Buddhist ethics. I see key resemblances and overlaps at the level of metaphysics as well as ethics. For Taylor, the sorts of atomistic accounts of self that have come to be accepted as natural and unquestionable in the (...)
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  38. Norton Versus Callicott on Interpreting Aldo Leopold: A Jamesian View.Piers Stephens - 2018 - In Ben A. Minteer & Sahotra Sarkar (eds.), A Sustainable Philosophy—the Work of Bryan Norton. Cham: Springer Verlag. pp. 113-133.
    Since Bryan Norton first advocated an American pragmatist reading of Aldo Leopold’s work in 1988, he has been debating with J. Baird Callicott over interpretation of Leopold’s development of the land ethic. In this chapter I give an overview of this debate, defending the general outlines of Norton’s position by bringing in new interpretative work of my own. I argue firstly that Norton is correct to see a Jamesian pragmatist influence on Leopold, but maintain that this is best read as (...)
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  39. Environmental Ethics and Behavioural Change.Benjamin Franks, Stuart Hanscomb & Sean Johnston - 2017 - Routledge.
    Environmental Ethics and Behavioural Change takes a practical approach to environmental ethics with a focus on its transformative potential for students, professionals, policy makers, activists, and concerned citizens. Proposed solutions to issues such as climate change, resource depletion and accelerating extinctions have included technological fixes, national and international regulation and social marketing. This volume examines the ethical features of a range of communication strategies and technological, political and economic methods for promoting ecologically responsible practice in the face of these crises. (...)
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  40. Deep Ecology and Disruptive Environmental Education.Bradley Rowe - 2017 - Philosophy of Education 73:521-526.
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  41. Review of A Brief History of Everything by Ken Wilber (1996).Michael Starks - 2017 - Philosophy, Human Nature and the Collapse of Civilization Michael Starks 3rd Ed. (2017).
    The Einstein of the New Age holds forth in his unique and brilliant style on the history of world views and how to put spirit back in our life. If you have the patience to learn his jargon and read slowly there is alot of serious brainfood here. I read this and his Sex, Ecology and Spirituality(1995) with Hofstadter´s famous Godel, Escher, Bach(GEB) written in 1980(both of which I have reviewed here). Wilber´s work has many parallels with GEB, both of (...)
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  42. What Does Religion Have to Say About Ecology? A New Appraisal of Naturalism.Jaco Beyers - 2016 - Journal for the Study of Religions and Ideologies 15 (45):96-119.
    Humans as created matter engage with the transcendental. The difference between matter and spirit has been categorised: material and earthly existence is deemed impure and temporary. The spiritual existence is deemed of higher ethical quality. What does religion as an activity focussing on the “higher” spiritual realm have to say about the “wordly” existence of created matter? Worldviews and a religious anthropology determine the outcome. Where human existence is viewed as something other than created matter, a different relationship exists between (...)
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  43. Environmental Ontology in Deep Ecology and Mahayana Buddhism.Chin-Fa Cheng - 2016 - Environmental Ethics 38 (2):145-163.
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  44. Is it Possible to Care for Ecosystems? Policy Paralysis and Ecosystem Management.Robert K. Garcia & Jonathan A. Newman - 2016 - Ethics, Policy and Environment 19 (2):170-182.
    Conservationists have two types of arguments for why we should conserve ecosystems: instrumental and intrinsic value arguments. Instrumental arguments contend that we ought to conserve ecosystems because of the benefits that humans, or other morally relevant individuals, derive from ecosystems. Conservationists are often loath to rely too heavily on the instrumental argument because it could potentially force them to admit that some ecosystems are not at all useful to humans, or that if they are, they are not more useful than (...)
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  45. Deep incarnation: From deep history to post-axial religion.Niels Henrik Gregersen - 2016 - HTS Theological Studies 72 (4):1-12.
    This article presents in broad outline the theological concept of deep incarnation and brings it into dialogue with correlative ideas of deep history and deep sociality. It will be argued that neither Christology, nor evolution, can be properly understood from a chronocentric perspective. Evolution is not only about development but also about the exploration of ecospace. Likewise, a contemporary Christology should explicate incarnation as a divine assumption of the full ecospace of the material world of creation. It will then be (...)
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  46. Is Broad the New Deep in Environmental Ethics? A Comparison of Broad Ecological Justice and Deep Ecology. Kortetmäki - 2016 - Ethics and the Environment 21 (1):89-108.
    There are different views on which issues can be considered as questions of justice. Until rather recently, the distributive paradigm, or the view that justice is primarily and mostly an issue of distributing certain goods, has dominated the discussion in social justice. Today, distributive paradigm has been challenged by the idea that justice also has other important dimensions such as recognition—the ‘cultural’ dimension of justice that concerns respect and social relations—and participation, the ‘political’ dimension. I propose that this multidimensional approach (...)
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  47. On the Enduring Importance of Deep Ecology.Tony Lynch & Stephen Norris - 2016 - Environmental Ethics 38 (1):63-75.
    It is common to hear that deep ecology “has reached its logical conclusion and exhausted itself” in a vacuous anthropomorphism and absurd nonanthropocentrism. These conclusions should be rejected. Properly understood, neither objection poses a serious problem for deep ecology so much as for the ethic of “ecological holism” which some philosophers—wrongly—have taken to arise from deep ecology. Deep ecology is not such an ethic, but is best understood as an aesthetically articulated conception of what, following Robinson Jeffers, may be called (...)
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  48. Foraging behavior of fire ant Solenopsis saevissima (Smith) (Hymenoptera: Formicidae) in Felis catus Linnaeus (Carnivora: Felidae) carcass.Tatiane Tagliatti Maciel, Bruno Corrêa Barbosa & Fabio Prezoto - 2016 - Sociobiology 62 (4).
    Solenopsis saevissima fire ants were found foraging in a Felis catus carcass over tissues an secretions present in holes and mucosa. The ants built a dirt-made physical structure around the carcass, which prevented necrophagous flies from laying eggs or larvae in the body. These observations are relevant to increasing knowledge on the role of this ant genus in the decaying process of other animal corpses, including humans.
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  49. Deep Ecology, the Holistic Critique of Enlightenment Dualism, and the Irony of History.Andy Scerri - 2016 - Environmental Values 25 (5):527-551.
    In the 1970s, deep ecologists developed a radical normative argument for ‘ecological consciousness’ to challenge environmental and human exploita- tion. Such consciousness would replace the Enlightenment dualist ‘illusion’ with a post-Enlightenment holism that ‘fully integrated’ humanity within the ecosphere. By the 2000s, deep ecology had fallen out of favour with many green scholars. And, in 2014, it was described as a ‘spent force’. However, this decline has coincided with calls by influential advocates of ‘corporate social and environmental responsibility’ (CSER) and (...)
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  50. On “Self-Realization” – The Ultimate Norm of Arne Naess’s Ecosophy T.Md Munir Hossain Talukder - 2016 - Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 3 (2):219-235.
    This paper considers the foundation of self-realization and the sense of morality that could justify Arne Naess’s claim ‘Self-realization is morally neutral,’ by focusing on the recent debate among deep ecologists. Self-realization, the ultimate norm of Naess’s ecosophy T, is the realization of the maxim ‘everything is interrelated.’ This norm seems to be based on two basic principles: the diminishing of narrow ego, and the integrity between the human and non-human worlds. The paper argues that the former is an extension (...)
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