Species egalitarianism is the view that all living things have equal moral standing. To have moral standing is, at a minimum, to command respect, to be more than a mere thing. Is there reason to believe that all living things have moral standing in even this most minimal sense? If so—that is, if all living things command respect—is there reason to believe they all command equal respect?1 I explain why members of other species command our respect but also why they (...) do not command equal respect. The intuition that we should have respect for nature is one motive for embracing species egalitarianism, but we need not be species egalitarians to have respect for nature. This paper questions whether species egalitarianism is even compatible with respect for nature. (shrink)

Ecotheology involves the fundamental awareness of local communities and their social solidarity to protect the sustainability of nature. Therefore, it is critical to address problems in nature caused by increasing tourism industry development. This article discusses social movements sparked by religious and critical awareness of the development issue in conservation zones. We conducted a qualitative participatory interview with 9 key actors in Batu, Indonesia, using an ecotheological approach. Group discussions were held with the participants during demonstrations, festivals, and cultural rituals. (...) This research found that individuals who rely for their daily needs only on water springs have significant connections to ecological and spiritual values, and they resist with their cultural capital when the government’s actions threaten the sustainability of the springs. Environmental ethics as a theological belief has shaped the community’s traditions and cultural traits. Thus, the current study serves as the basis for policymakers in planning development, prioritizing a cultural approach, and considering the possibility of environmental degradation. (shrink)

How should we characterize the interaction between moral and aesthetic values in the context of environmental aesthetics? This question is important given the urgency of many environmental problems and the particular role played by aesthetic value in our experience of environment. To address this question, we develop a model of Environmental Virtue Aesthetics (EVA) that, we argue, offers a promising alternative to current theories in environmental aesthetics with respect to the relationship between aesthetics and ethics. EVA counters environmental aesthetic theories (...) that focus more narrowly on scientific knowledge and ground aesthetic value in ways that obfuscate pluralistic modes of appreciation of and relationships with natural and semi-natural environments. To develop EVA, we work with a revised notion of respect and engage with ideas concerning the development of aesthetic sensibilities, care, and virtuous aesthetic appreciation. EVA has the potential to support forms of human-nature co-flourishing, as well as constituting an aesthetic grounding for ecological citizenship. (shrink)

This article discusses the encounter between virtue ethics and environmental ethics and the ways in which environmental virtue ethics confronts nonhuman axiology and the controversial theme of moral anthropocentrism. It provides a reasoned review of the relevant literature and a historical–conceptual rendition of how environmental and virtue ethics came to converge as well as the ways in which they diverge. It explains that contrary to important worries voiced by some non-anthropocentric environmental ethicists, environmental virtue ethics enables and requires a rich (...) and nuanced engagement with nonhuman values of all sorts—intrinsic as well as extrinsic, moral as well as nonmoral, anthropocentric as well as non-anthropocentric—and neither presupposes nor implies moral anthropocentrism in its normativity. Finally, the article considers the fortunes of, and some challenges for, environmental virtue ethics in its application to the ethics of climate change, an increasingly central topic in environmental ethics. This article proceeds as follows: the first section introduces virtue ethics; the second section looks at axiological and normative themes in environmental ethics; the third section discusses environmental virtue ethics; and the fourth section considers its application to climate change. The fifth section draws some conclusions. (shrink)

Conservation biologists agree that humanity is on the verge of causing a mass extinction and that its primary driver is our immense and rapidly expanding global economy. We are replacing Earth’s ten million wild species with more of ourselves, our domesticated species, our economic support systems, and our trash. In the process, we are creating a duller, tamer, and more dangerous world. The moral case for reducing excessive human impacts on the biosphere is strong on both anthropocentric and biocentric ethical (...) grounds. The sine qua non for doing so is reducing human numbers and the size of our economies, while increasing the global acreage set aside in protected areas. We should take these steps as part of comprehensive efforts to create just and sustainable societies in which both humans and other species can flourish. (shrink)

Americans’ excessive consumption of food harms their health and quality of life and also causes direct and indirect environmental degradation, through habitat loss and increased pollution from agricultural fertilizers and pesticides. We show here that reducing food consumption could improve Americans’ health and well-being while facilitating environmental benefits ranging from establishing new national parks and protected areas to allowing more earth-friendly farming and ranching techniques. We conclude by considering various public policy initiatives to lower per capita caloric intake and excessive (...) meat consumption, and to translate this temperate behavior into substantial environmental protection. (shrink)

This paper uses virtue ethics to discuss the COVID-19 outbreak, Hollywood science-fiction/pandemic films, and the environmental crisis. We outline the ideas of hubris and nemesis and argue that responding to the COVID-19 pandemic requires that we develop virtues. We will explore these ethical issues through an eco-reading (Hiltner 2018) of two popular films cinematic representation of pandemics, The Andromeda Strain (1971) and Contagion (2011). Fictional narratives are particularly adept at celebrating the moral and intellectual virtues of individuals (as is standard (...) in Hollywood cinema) and dramatizing the tensions inherent in human scientific and technological civilisation. Using examples from our texts and with reference to COVID-19, we begin with a discussion of virtues and vices, both individual and collective, we then explore the concept of flourishing and apply this framework to collective action problems such as climate change and COVID-19. Thus, science fiction can provoke new forms of environmental philosophising and ethical engagement, while addressing the most important challenges facing humanity at present. (shrink)

The use of the term "applied ethics" to denote a particular field of moral inquiry (distinct from but related to both normative ethics and meta-ethics) is a relatively new phenomenon. The individuation of applied ethics as a special division of moral investigation gathered momentum in the 1970s and 1980s, largely as a response to early twentieth- century moral philosophy's overwhelming concentration on moral semantics and its apparent inattention to practical moral problems that arose in the wake of significant social and (...) technological transformations. The field of applied ethics is now a well established, professional domain sustained by institutional research centers, professional academic appointments, and devoted journals. As the field of applied ethics grew and developed, its contributors predominantly advocated consequentialist and deontological approaches to the problems they address; but lately a significant number of moral philosophers have begun to bring the resources of virtue ethics to bear upon the ever-evolving subject matters of applied ethics. (shrink)