The environment has often been thought to consist of resources that are unowned, and hence subject to the well-known tragedy of the commons. But in recent years, property ideas have been increasingly recruited for environmental protection, in a manner that appears to vindicate the view that property rights evolve along with the needs for resource management. Nevertheless, property regimes have some pitfalls for environmental resources: the relevant parties may not be able to come to agreement; property regimes may be weak (...) or ineffective; they may be aimed at purposes inconsistent with environmental protection; property rights definitions may not work well for environmental resources; modern property regimes may promote monoculture rather than diverse environments. This essay describes these problems and asks to what degree they apply to a new effort to use property rights approaches, namely cap-and-trade programs to control greenhouse gases. It concludes that property rights, while imperfect and something of a retreat from a regime of complete liberty, may offer gains for environmental protection. But success will depend on close attention to the accountability and effectiveness of the governmental institutions necessary to support environmental property regimes. (shrink)

This paper discusses the limitations, omissions and value judgements of the application of conventional economic analysis in the evaluation of climate change mitigation policies. It is argued that these have biased the result of the assessment models towards the recommendation of less aggressive mitigation strategies. Consequently, this paper questions whether they provide appropriate policy recommendations. The unequal distribution of rights implicitly assumed in conventional economic analyses applied to climate change is questioned and an alternative approach considering a distribution of rights (...) consistent with sustainable development is put forward. Finally, the points that an analysis consistent with sustainable development should take into account are presented. (shrink)

Scientific debates about the political, economic and even legal aspects of commons have circulated wherever commons are perceived to pose a challenge to the increasing commodification of people’s lives. Indeed, a wide range of commons has emerged worldwide. Emerging commons pose a challenge to the law which is now requested to provide legal tools to resist the dispossession of the common wealth. Nevertheless, commons do not embody a reality which is external or unfamiliar to the law. This paper is an (...) attempt to reframe the commons as a legal concept. In this article I argue that commons are not just a marginal element of contemporary legal systems. Rather, they embody the premises for important transformative practices and discourses and represent a subversive site in the legal order. I maintain, first, that the law of the commons is consistent with the law in force and the current legal regimes of private property and, second, that the current stage of globalization is most favourable to the establishment of a law of the commons both in the peripheries and at the core of the capitalist system. However, given the persistent dominance of the individual-based property paradigm, the legitimacy of the commons on legal grounds remains problematic. Certainly the recognition and protection of the commons challenge the legal regime of property in force and query about the possible limits that the law may impose upon property rights. It is evident that the true core of the commons discourse as a legal discourse rests upon its relation with property and depends on the notion of property that we assume as normative. The Hohfeldian idea of property as a bundle of rights offers a good starting point for articulating a legal theory of the commons under positive law. (shrink)

All current versions of ethics for human interaction with animals are based on theories originally developed for relationships between humans or for human understanding of the environment. The perceived analogies between relationships among humans those theories were designed for and the relationships between human and animals have led to specifically revised and adapted theories for ethical interaction between humans and animals. In this essay I propose two further analogies that I develop into one core argument to cover specific issues in (...) human–animal relationships not yet adequately addressed. First I adapt the ethical theory designed for use between human professionals and their clients for analogous use in the power relationship between humans and animals; second I similarly adapt the ethical theory designed for interactions between humans and the global environment. I use elephants as example of an animal species and they stand as proxy for all similar animal species. The overall argument justifies moral duties for humanity to protect both species and the global biosphere as home for all living organisms. (shrink)

One characteristic of tradeable emission permits is that efficiency and justice considerations can be separated. While Pareto optimality is an accepted efficiency principle, there is not a consensus on a 'best' equity principle. In this article, conventional justice principles are used to evaluate alternative allocation rules for tradeable CO₂ permits, and a distribution proportional to population is recommended. Arguments against the population rule are discussed, especially those pertaining to political feasibility. While justice and political feasibility may indeed contrast, it still (...) may be possible to emphasise the population rule in the future. (shrink)

When people use a resource without a co-ordinated plan the result is often a tragedy of the commons in which the resource is depleted. Many environmental resources display the characteristics of a developing tragedy of the commons. Many believe that each person is ethically obligated to reduce use of the commons to the sustainable level. I argue that this is mistaken. In a tragedy of the commons there is no reasonable expectation that individual, voluntary action will succeed. Our obligation is (...) not fruitlessly to reduce individual use, but to support a collective agreement to reduce everyone's use to the sustainable level. (shrink)

The tragedy of the commons is a primary contributing factor in ensuring that humanity makes no serious inroads in averting climate change. As a recent Canadian politician pointed out, we could shut down the Canadian economy tomorrow, and it would make no measurable difference in global greenhouse gas emissions. When coordinated effort is required, it would seem that doing the “right thing” alone is irrational: it will harm oneself with no positive consequences as a result. Such is the tragedy. And (...) that is the challenge that we take up here. Though Garrett Hardin suggests that the solution is a governmental process that rules over all contenders, since a world government seems unlikely before the planet hits the tippy point, we suggest an educational initiative instead: one that holds a mirror up to the behaviour of individuals, rather than to the behaviour of individuals in groups. Such an educational initiative would be focused on priming individuals to keep constant track of what they do as individuals as opposed to focusing on the behaviour of humanity in general. Such an educational initiative would focus on tackling the “problem solvers” rather than just “the problem”. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Ecological Ethics: An IntroductionDavid Keller (bio)Patrick Curry, Ecological Ethics: An Introduction. Malden, Massachusetts: Polity Press, 2007, 173pages.Were I in Bath having drinks with Patrick Curry, we would have much to agree about. Explaining his choice of title of his book, Ecological Ethics, he rightly points out that the more common descriptor "environmental ethics" presupposes a dualism between human beings and the nonhuman environment—an assumption which is itself anthropocentric (...) (p. 4). For philosophers interested in studying the human/ nonhuman dynamic, the legitimacy of anthropocentrism is itself an open question. Because the word 'ecology' treats humans, as biota, as integral parts of ecological systems, the phrase "ecological ethics" is less presumptuous and hence more accurate. The word 'ecological' also has the benefit of conveying the message that the subject is notgoing to involve extending moral considerability from humans out into the "environment." Instead, ecological systems as the locus of value provide the starting point for the elaboration of ethics (p. 2). For Curry, as for Leopold (1960) and Callicott (1989), "ecological community" is coextensive with the ethical community.To correlate the ethical community with the biotic community within the rubric of "ecological ethics" is nothing novel. Curry's claim that "there is something ancient about an ecological ethic" (p. 7) got me thinking: [End Page 153]prior to Abrahamic monotheism and Greek rationalism, ancient peoples, particularly nomadic hunter-gatherers, probably considered themselves as integral parts of what encompassed them, moving with herds, in concert with meteorological and seasonal changes, seeing themselves as one amongst other living beings. They probably did not see themselves apart from the "environment" as we have learned to do. Then with the advent of agriculture, linear furrows and controlled inundations must have fostered an addictive sense of security from flood and famine. Later, the innovations of industrial civilization further distanced us from the caprice of nature's wild vicissitudes. Yet that comfort comes at the expense of lost awareness of our responsibilities as bioticcitizens. Therefore, Curry says, following Sylvan (1973), we need a new ecological ethic since traditional Western morality "is no longer up to the job" (ibid.).Curry remarks that ethics, cast in this light, is not something "optional," something to be addressed after one's belly is full, debts settled, and lodging secured. Rather, ethics cuts directly to the core of human action, of all human activity (p. 5)—a claim reminiscent of Socrates' exhortation to Thrasymachus that it is no small matter that they are discussing, nothing of less importance than the right way to live one's life (Plato 2005, p. 603).Over the first sips of ale, I would praise him for giving his book a simple and straightforward structure that makes a challenging subject accessible, especially to students. After laying down the groundwork of basic concepts in moral philosophy (chapter 3)—objectivism versus relativism, the problem of the is/ought gap, religious morality and environmental philosophy (domination, stewardship, and managerialism), and virtue and rule-based ethics (chapter 4)—Curry addresses axiology (chapter 5). Are humans the sole locus of value (anthropocentrism), or are there other entities worthy of some sort of moral consideration who themselves do not carry the burden of moral responsibility (zoocentrism, biocentrism, ecocentrism)? Curry answers the latter in the affirmative, arguing that ontological interconnectedness of humans with other living beings within ecological systems discloses that something greater than humanity is the locus of value (p. 46).The most useful part of the book for my students out in Utah would be the middle chapters (6–8) in which Curry casts degrees of nonanthropocentrism [End Page 154]in shades of green. These shades range from light green or "shallow" anthropocentric ethics such Bookchin's Social Ecology (p. 50), Hardin's Lifeboat Ethics (pp. 52–54), and mainstream environmentalism (p. 51), through medium green ethics based on the extension of traditional human-oriented moral philosophy to nonhumans such as Singer's Animal Liberation (pp. 56–59), Regan's Animal Rights (pp. 59–60), and Taylor's Biocentrism (pp. 60–62). Curry proceeds to the dark green ethics of ecocentrism, such as Land Ethics (pp. 65–68), the Gaia Hypothesis (pp. 68–71... (shrink)

This book chapter is not available in ORA, but you may download, display, print and reproduce this chapter in unaltered form only for your personal, non-commercial use or use within your organization from the ANU E Press website.

In this chapter we first discuss the main principles of justice and note the standard objections to them, which we believe necessitate a hybrid approach. The hybrid account we defend is primarily based on the distributive principle of sufficientarianism, which we interpret as the idea that each country should have the means to provide a minimally decent quality of life for each of its citizens. We argue that sufficientarian considerations give good reason to think that what we call the ‘ability (...) to pay objection’ should be taken much more seriously in this debate. Following this, our account emphasises what we believe are the two most important moral desiderata in any attempt to distribute responsibility for dealing with climate change: the ability to mitigate the problem and the making of culpable contributions to the problem. After noting that our proposal includes enough detail to be a useful start for policy makers, we defend our account against some potential objections. (shrink)

The Dialogues of Confucius (Kongzi Jia Yu 孔子家語) is an unexplored resource for the philosophy of Confucius. In this article, I make a first attempt at mining its riches. Focusing on Chapters 21 and 32, I reconstruct a multilevel theory of governing that is a cyclic process proceeding from the moral psychology of the individual to social organization, to the society as grounded in natural processes, and to the metaphysics of the natural processes themselves, thus adumbrating a metaphysics of morals (...) from the microcosmic to the macrocosmic. This movement between macrocosmic and microcosmic levels encompasses moral psychology, economics, politics, aesthetics, and metaphysics. The metaphysical forces that account for the blowing of the wind and the motivation of human behavior are forces that flow when functioning properly and that otherwise stagnate. Maintaining that flow is the task of the leadership. Once that task is accomplished, and the flywheel spins of its own momentum, the people become self-governing. This multilevel cyclic process is compared to contemporary Western economic and political theory that is based on the unimpeded individual, aggregated into majoritarian democratic rule, based on the social contract, and vulnerable to the tragedy of the commons. Contrary to current Confucian-based correctives to democracy that seek to limit the power of the people, this Confucian argument empowers the people via a frugal, caring, well-regulated leadership. (shrink)

A variety of theoretical approaches have been taken in an attempt to understand, explain, and promote pro-environmental behavior. The present article gives an overview, including specific applications, and identifies and discusses various strategies used by researchers to deal with the availability of different approaches. The overview includes elementary rational choice theory, the theory of planned behavior, norm-activation theory, theories of habitual behavior, and theories within a social dilemma framework. Strategies identified are ‘extending existing theories by single explanatory factors’, ‘comparing theories’ (...) in a competitive manner, and ‘combining theories’ in an integrative manner. It is argued that research would benefit from more standardization in empirical applications, from more competitive theory testing as opposed to integrative theory testing, and from an evaluation of approaches on theoretical grounds as opposed to focusing solely on empirical performance. (shrink)

Open source software production is a successful new innovation model which disproves that only private ownership of intellectual property rights fosters innovations. It is analyzed here under which conditions the open source model may be successful in general. We show that a complex interplay of situational, motivational, and institutional factors have to be taken into account to understand how to manage the ‘tragedy of the commons’ as well as the ‘tragedy of the anticommons’. It is argued that the success of (...) this new innovation model is greatly facilitated by a well balanced portfolio of intrinsic and extrinsic motivation, low costs for contributors and governance mechanisms that do not crowd out intrinsic motivation. (shrink)

Uses Buddhist philosophy to discuss diversity as a value, one that can contribute to equity in a globalizing world.

When we participate in political debate or protests, we are judged by how we look, which clothes we wear, by our skin colour, gender and body language. This results in exclusions and limits our freedom of expression. The Politics of Becoming explores radical democratic acts of disidentification to counter this problem. Anonymity in masked protest, graffiti, and online de-bate interrupts our everyday identities. This allows us to live our multiple selves. In the digital age, anonymity becomes an inherent part of (...) everyday communication. Through our smart devices we express our selves differently. As cyborgs, our identities are disrupted and reassembled. We curate self-representations on social media, create avatars, share selfies and choose the skin colour of our emojis. The Politics of Becoming encourages us to engage in a revolution of the self. Democratic pluralism is not only a matter of institutional design but also about how we express our identities. Inner revolutions change our personal realities and plant a seed for democratic futures. (shrink)

This article claims that an ‘enclosure of the commons’ is underway, which reaches far beyond intellectual property, to a point where, through profiling, ‘identity’ has itself become enclosed property that can be owned by another. With a detour through the natures of both money and innovation, this paper looks at the imperative driving ‘intellectual property rights.’ By introducing the notion of biopiracy, it shows how ‘invasion of privacy’ is justified, and ends with “a world of rapacious, state-aided ‘privatization’” of enclosed (...) identity: the ultimate identity theft. (shrink)

Free riding involves benefiting from common resources or services while avoiding contributing to their production and maintenance. Few studies have adequately investigated the propensity to overestimate the prevalence of free riding. This is a significant omission, as exaggeration of the phenomenon is often used to justify control and coercion systems. To address this gap, we investigate how the common good approach may mitigate the flaws of a system excessively focused on free-riding risk. In this conceptual paper featuring illustrative vignettes, we (...) argue that the common good perspective is realistic and effective in preventing this excessive attention by promoting trust as an unconditional gift and a response to vulnerability. We discuss the common good perspective’s originality over the dominant approaches and propose a set of ethical and managerial recommendations that may be the best protection against this excessive focus and maybe even against free riding itself. (shrink)

This volume bridges contemporary philosophical conceptions of risk and responsibility and offers an extensive examination of the topic. It shows that risk and responsibility combine in ways that give rise to new philosophical questions and problems. Philosophical interest in the relationship between risk and responsibility continues to rise, due in no small part due to environmental crises, emerging technologies, legal developments, and new medical advances. Despite such interest, scholars are just now working out how to conceive of the links between (...) risk and responsibility, the implications that risks may have to conceptions of responsibility (and vice versa), as well as how such theorizing might play out in applied cases. With contributions from leading scholars, this volume brings together new work examining the interplay between risk and responsibility, exploring its varied philosophical aspects and applications to contemporary issues in law, bioethics, technology, and environmental ethics. Risk and Responsibility in Context will be of interest to philosophers working in ethics, bioethics, philosophy of law, and philosophy of technology, as well as scholars and practitioners in law, health and science management, public policy, and environmental studies. (shrink)

Ecology and sustainability are current narratives about the behavior of humans toward themselves and the environment. Ecology is defined as a science, and a philosophy of ecology has become a recognized domain of the philosophy of science. For some, sustainability is an accepted, important moral goal. In 2013, a Special Issue of the journal Sustainability dealt with many of the relevant issues. Unfortunately, the economic, ideological, and psychological barriers to ethical behavior and corresponding social action remain great as well as (...) obvious. In this paper, I propose that a new, non-standard and non-propositional logic of real processes, Logic in Reality (LIR) grounded in physics applies to the science and philosophy of these narratives and helps to explicate them. Given the ecological role of organizations and institutions, reference is often made to organizational or institutional logics as guides to ecological practice. This paper suggests that these logics are either too abstract or too informal to have an impact in a conflictual world. Recognition of the suggested new, transdisciplinary logical dimension of ecological processes may provide credibility and support to new initiatives in ecology and its philosophy. (shrink)

In der Tradition der ökologischen Marxlektüre bietet dieses Buch eine philosophische Reflexion der ökologischen Krise auf Basis der von Karl Marx entworfenen Theorie der modernen, kapitalistischen Gesellschaft. Dabei werden die folgenden Fragestellungen verfolgt: Was ist das Wesen der ökologischen Krise? Was ist die Ursache oder was sind die Ursachen der ökologischen Krise? Wie kann die ökologische Krise gelöst werden? Kann mittels der marxschen Theorie eine Kritik und Weiterentwicklung von nicht-marxistischen Theorien entfaltet werden, die sich auf die ökologische Krise beziehen? Und (...) wenn ja, was ist der Gehalt dieser Kritik und Weiterentwicklung? Zur Beantwortung dieser Fragen wird im ersten Schritt die von Marx 1857/58 in den „Grundrissen" entwickelte Theorie textnah und systematisch rekonstruiert. Im zweiten Schritt werden Theorien aus Wirtschaftswissenschaft und Naturethik dargestellt und in einen argumentativen Zusammenhang mit der marxschen Theorie gesetzt. Aufgrund dieses fachübergreifenden Charakters richtet sich das Buch nicht nur an Philosoph/-innen, sondern auch an Wirtschafts- und Sozialwissenschaftler/-innen sowie an Personen mit Interesse an Umweltschutz, Nachhaltigkeit und Ökologie. (shrink)

This article presents a new proposal for understanding the establishment and maintenance of cooperation: the cooperation afforder with framing hypothesis, producing what can be called cooperation from afforder-framing . Three key moves are present. First, a special variety of the Stag Hunt game, the Cooperation Afforder game, will reliably produce mutualistic cooperation through an evolutionary process. Second, cognitive framing is a credible candidate mechanism to meet the special conditions and requirements of the Cooperation Afforder game. Third, once mutualistic cooperation is (...) established in this way, it will plausibly lead to broader forms of cooperation, even to limited forms of altruism. (shrink)

Many philosophers hold there are genuine cases of culpable ignorance. This paper argues that there are conditions that can render knowledge epistemically culpable too. First, we contrast culpable ignorance with morally culpable knowledge. Second, we examine the nature of epistemically culpable knowledge using a key example. We then highlight empirical support for the claim that there are real-world conditions that make epistemically culpable knowledge possible. Next, we survey three kinds of epistemic culpability fostered by culpable knowledge. Finally, we address the (...) benefits objection and argue that it fails. (shrink)

This essay offers a motivational conception of solidarity that can be employed across the entire range of sciences and humanities, while also filling a gap in the motivational spectrum conceived by decision theorists and economists—and expanding the two-part division between altruistic and selfish motivations into a tripartite analysis that suggests a spectrum instead. According to the present proposal, solidarity is a condition of action-readiness on behalf of a group or its interests. The proposal will admit of measuring the extent to (...) which Prisoner’s Dilemmas are overcome in real life via acts of solidarity. (shrink)

In the context of economics, the distinction between ‘the public’ and ‘the private’ has been paralleled with the distinction of ‘public policy’ on the one hand and the ‘private market’ on the other...

Climate change mitigation has become a paradigm case both for externalities in general and for the game-theoretic model of the Tragedy of the Commons (ToC) in particular. This situation is worrying, as we have reasons to suspect that some models in the social sciences are apt to be performative to the extent that they can become self-fulfilling prophecies. Framing climate change mitigation as a hardly solvable coordination problem may force us into a worse situation, by changing real-world behaviour to fit (...) our model, rather than the other way around. But while this problem of the performativity of the ToC has been noted in a recent paper in this journal by Matthew Kopec, his proposed strategies for dealing with their self-fulfilling nature fall short of providing an adequate solution. Instead of relying on the idea that modelling assumptions are always strictly speaking false, this paper shows that the problem may be better framed as a problem of underdetermination between competing explanations. Our goal here is to provide a framework for choosing between this set of competing models that allows us to avoid a ‘Russian Roulette’-like situation in which we gamble with existential risk. (shrink)

RésuméCet article défend une approche à la philosophic et à l'éthique environnementale qui a originalement été avancée par Aldo Leopold. Selon cet auteur, l'éthique peut être comprise, d'un point de vue biologique, comme la forme spécifiquement humaine de la symbiose. La question cruciate de notre époque est de savoir si les humains peuvent coexister avec l'environnement global en un état de symbiose. La philosophie et les sciences humaines en général peuvent contribuer grandement à l'atteinte de ce but, à cause de (...) la façon très spéciale dont le caractère même des actions et des æuvres humaines peut être amplifié par l'écosystème. Je critique un argument thermodynamique qui a été formulé contre la possibilité de la symbiose humaine; et je mets en garde contre les tendances à l'autoritarisme et è l'évasion par l'introspection qui sont typiques des cultures en état de crise écologique. (shrink)

Horizons of Difference offers twelve original essays inspired by Luce Irigaray's complex, nuanced critique of Western philosophy, culture, and metaphysics, and her call to rethink our relationship to ourselves and the world through sexuate difference. Contributors engage urgent topics in a range of fields, including trans feminist theory, feminist legal theory, film studies, critical race theory, social-political theory, philosophy of religion, environmental ethics, philosophical aesthetics, and critical pedagogy. In so doing, they aim to push the scope of Irigaray's work beyond (...) its horizon. Horizons of Difference seeks conversations that Irigaray herself has yet to fully consider and explores areas that stretch the limits of the notion of sexuate difference itself. Sexuate difference is a unifying mode of thought, bringing disparate disciplines and groups together. Yet it also resists unification in demanding that we continually rethink the basic coordinates of space, place, and identity. Ultimately, Horizons of Difference insists that the fragmented, wounded subjectivities within the dominant regime of masculine sameness can inform how we negotiate space, find place, and transform identity. (shrink)

Environmental philosophy plays an important role, directly and indirectly, in many parts of society, including land and wildlife management (Leopold, 1949; Minteer, 2015), political activism (Abbey, 1968; Malm, 2020),and technological research and development (Baum & Owe, 2022; Donhauser et al., 2021). Environmental philosophy uncovers the ethical relationships existing between humans and the living and non-living world. It reveals the nuances of our scientific ecological concepts. And it tries to tell us how we might act – individually or collectively – to (...) better achieve our environmental goals. The aim of this special issue is to explore the limits and ever-expanding outer edges of this increasingly important area of philosophical thought. (shrink)

Game theory is the systematic study of interdependent rational choice. It should be distinguished from decision theory, the systematic study of individual (practical and epistemic) choice in parametric contexts (i.e., where the agent is choosing or deliberating independently of other agents). Decision theory has several applications to ethics (see Dreier 2004; Mele and Rawlings 2004). Game theory may be used to explain, to predict, and to evaluate human behavior in contexts where the outcome of action depends on what several agents (...) choose to do and where their choices depend on what others choose to do. (See the entry on game theory) Game theory consequently is relevant to ethics, and it is used in moral and political philosophy in a variety of ways. We shall concentrate on the influence and use of game theory in ethics and those parts of political theory involving norms or principles of justice, ignoring questions about political and legal institutions on the one hand and questions about issues dealing with moral virtues on the other. (shrink)

This paper focuses on evaluating Odera Oruka’s role as an expert witness in customary law for the Luo community during the Nairobi, Kenya-based trial in 1987 to decide on the place of the burial of S.M. Otieno. During that trial, an understanding of Luo burial and widow guardianship (ter) practices was essential. Odera Oruka described the practices carefully and defended them against misunderstanding and stereotype. He revisited related topics in several delivered papers, published articles, and even interviews and columns in (...) the Kenyan newspapers. The paper will raise the questions: How does Odera Oruka’s role as expert on Luo customs fit in with his sage philosophy project? In his testimony at the trial and subsequent public addresses and published work, does he accomplish two important goals, the first being defending African traditions against prejudice and anti-African bias, and secondly, does he champion reform of traditions when reform is needed? And, can Odera Oruka’s participation in the famous trial avoid seeming ethnic chauvinism and marginalization of women? My conclusion is that he achieves the first goal, but some problems remain in the achievement of the other goals. While he often asserted the need to evaluate traditions and to jettison those that have become unhelpful, in this context he evaluated traditions so strongly that the need for evaluation and possible change was muted. (shrink)

The settlements surrounding the Exxon Valdez oil spill prove to be an interesting case of retributive and corrective justice in regard to damage to the ecology of the commons, particularly in light of the recent Deepwater Horizon spill in the Gulf of Mexico. After reviewing the harm done to the ecology of Prince William Sound by the spill, and an account of Exxon Corporation’s responsibility, I examine the details of the litigation, particularly the Supreme Court decision in this matter. In (...) the early settlement, there is a clear disproportion between damage awards to plaintiffs representing the current economic users of Prince William Sound versus the trustees for the Sound’s commons. I argue that the disproportion reveals not only a thoroughly economic understanding of ecological commons, but bias in the treatment of its current economic users, as opposed to an understanding of such ecologies as true commons shared over generations. I argue that such biases fail reasonable moral tests and do not stand up to common principles of retributive justice. I end by suggesting a legal maneuver to correct such tendencies. (shrink)

Humans ought to do much more in order to remedy the severe harm caused by climate change. While there seems to be an overall consensus that governments and other national and international political agents need to resolve the problem, there is no agreement yet on the role and responsibility of individuals in this process. In this paper, I suggest an argument of integrity that offers strong pro tanto moral reasons for individuals to reduce their personal greenhouse gas emissions. Hourdequin (2010) (...) has presented an argument of integrity to justify a corresponding obligation. In this paper, I argue that even though Hourdequin’s argument is appealing, it has important limitations. I advance the argument in light of the current literature so that it is not subject to these limitations and establishes an overall more comprehensive justification for why individuals ought to reduce their personal emissions. (shrink)

The article analyzes the significance of situated knowledges for going beyond dominating conceptual dichotomies that a) establish status quo dialectics, b) proliferate homogenization of the Global Northern experienced materialities, and c) conceal and suppress alternate affectual body-environment experiences and materializations. With the example of postsocialist ontogenealogies, the article analyzes the potential blind spots when failing to consider both sides of a status quo dialectic in their interconnectedness. To conclude, the article suggests the potential of situated knowledges as a vehicle for (...) future environmental ethicalities. (shrink)

Trade associations operate under the premise of advancing the shared interests of their member firms. How well do they fulfill this role? This article measures the activity of 148 major industry trade associations over time and relates this activity to the performance of the relevant industries and dominant firms within them. Findings suggest that trade association spending increases when the profitability of the four largest firms in an industry decreases, but spending is unrelated to the profitability of the industry overall. (...) This implies that large firms exert control over trade association agendas and may use these communal organizations to advance their own interests rather than the shared interests of the entire industry. Moreover, it points to the need for further development of the currently anemic management literature on the activities of trade associations. (shrink)

Is the overall value of a world just the sum of values contributed by each value-bearing entity in that world? Additively separable axiologies (like total utilitarianism, prioritarianism, and critical level views) say 'yes', but non-additive axiologies (like average utilitarianism, rank-discounted utilitarianism, and variable value views) say 'no'. This distinction is practically important: additive axiologies support 'arguments from astronomical scale' which suggest (among other things) that it is overwhelmingly important for humanity to avoid premature extinction and ensure the existence of a (...) large future population, while non-additive axiologies need not. We show, however, that when there is a large enough 'background population' unaffected by our choices, a wide range of non-additive axiologies converge in their implications with some additive axiology -- for instance, average utilitarianism converges to critical-level utilitarianism and various egalitarian theories converge to prioritiarianism. We further argue that real-world background populations may be large enough to make these limit results practically significant. This means that arguments from astronomical scale, and other arguments in practical ethics that seem to presuppose additive separability, may be truth-preserving in practice whether or not we accept additive separability as a basic axiological principle. (shrink)

_Examines the implications of Aristotle’s political thought for contemporary political theory._.

Much of the literature addressing environmental virtue tends to focus on what might be called “personal virtue”—individual actions, characteristics, or dispositions that benefit the individual actor. There has, in contrast, been relatively little interest in either “virtue politics”—collective actions, characteristics, or dispositions—or in what might be called “public virtues,” actions, characteristics, or dispositions that benefit the community rather than the individual. This focus, however, is problematic, especially in a society that valorizes individuality. This paper examines public virtue and its role (...) in environmental virtue ethics. First, I outline different types of virtue in order to frame the discussion of public virtues and, in particular, a subclass of virtues I will refer to as political virtue. Second, I focus on practical problems and address the inadequacy of personal virtue for effecting social change and, therefore, for addressing most environmental crises. Finally, I argue that public and political virtues are necessary, if under emphasized, conditions for the flourishing of the individual, and that they are important complements to more traditional environmental virtues. (shrink)

Complex moral and political problems like climate change have the capacity to make wrongful (in)actions appear reasonable. This has significance for the central questions of jurisprudence. If we cannot plan rationally for the future, or acts now thought to be rational and blameless become progressively more blameworthy, central elements in our understanding of law – planning, reasonableness, and authority – may diminish in their ability to explain the function and normativity of law. If this is the case, legal positivism and (...) legal non-positivism appear to be confronted with significant, but different, challenges depending on the extent that they conceive of law as future-orientated planning or as a form of practical reasonableness. (shrink)

Se critican dos tesis de Nancy Cartwright. Por un lado, se examina el enfoque de las “capacidades” en el campo de lo económico para argumentar que estas responden a la lógica de los “árboles de posibilidades” o resultados de final abierto; por el otro, se ofrece una alternativa al problema de “sobre-restricción” de los modelos económicos para mostrar cómo el gran número de supuestos auxiliares acota las posibilidades de extrapolar las conclusiones obtenidas en el modelo a condiciones distintas de las (...) explicitadas en él. Se muestra la utilidad del análisis de robustez para descubrir las condiciones esenciales que cierran el árbol de posibilidades. (shrink)

RESUMEN Se critican dos tesis de Nancy Cartwright. Por un lado, se examina el enfoque de las "capacidades" en el campo de lo económico para argumentar que estas responden a la lógica de los "árboles de posibilidades" o resultados de final abierto; por el otro, se ofrece una alternativa al problema de "sobre-restricción" de los modelos económicos para mostrar cómo el gran número de supuestos auxiliares acota las posibilidades de extrapolar las conclusiones obtenidas en el modelo a condiciones distintas de (...) las explicitadas en él. Se muestra la utilidad del análisis de robustez para descubrir las condiciones esenciales que cierran el árbol de posibilidades. ABSTRACT The article criticizes two of Nancy Cartwright's theses. On the one hand, it examines the capabilities approach in the field of economics in order to argue that those capabilities function according to the logic of probability trees or open-ended results. On the other hand, it proposes an alternative to the problem of "over-restriction" of economic models, in order to show that the great number of auxiliary assumptions limits the possibilities of extrapolating the conclusions drawn from the model to conditions other than those it takes into account. The article shows the utility of robustness analysis in order to discover the essential conditions that surround the tree of probabilities. (shrink)

This paper combines the interests of geography, anthropology, and philosophy in order to examine the factors that affect environmental ethics. In particular, this paper examines some of the geographical variables that impact tribal attitudes toward bison in the contemporary world. These factors influence the position of bison within the environmental and agricultural landscape. An emphasis is placed upon networks, places, and movement in order to show how these variables redefine what is acceptable and ethical with regard to relations with nonhuman (...) animals. In alternating fashion, the tribal networks discussed include diasporic movements, food chains, and individual life paths. In some cases, these networks distinguish tribal communities from non-tribal society while also distinguishing tribes from one another. In other instances, these networks bring tribal and non-tribal communities into greater agreement. This cartographic ethic differs substantially from modern scientific proscriptions, which characterize ethics in universal terms. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Ecological Ethics: An IntroductionDavid Keller (bio)Patrick Curry, Ecological Ethics: An Introduction. Malden, Massachusetts: Polity Press, 2007, 173pages.Were I in Bath having drinks with Patrick Curry, we would have much to agree about. Explaining his choice of title of his book, Ecological Ethics, he rightly points out that the more common descriptor "environmental ethics" presupposes a dualism between human beings and the nonhuman environment—an assumption which is itself anthropocentric (...) (p. 4). For philosophers interested in studying the human/ nonhuman dynamic, the legitimacy of anthropocentrism is itself an open question. Because the word 'ecology' treats humans, as biota, as integral parts of ecological systems, the phrase "ecological ethics" is less presumptuous and hence more accurate. The word 'ecological' also has the benefit of conveying the message that the subject is notgoing to involve extending moral considerability from humans out into the "environment." Instead, ecological systems as the locus of value provide the starting point for the elaboration of ethics (p. 2). For Curry, as for Leopold (1960) and Callicott (1989), "ecological community" is coextensive with the ethical community.To correlate the ethical community with the biotic community within the rubric of "ecological ethics" is nothing novel. Curry's claim that "there is something ancient about an ecological ethic" (p. 7) got me thinking: [End Page 153]prior to Abrahamic monotheism and Greek rationalism, ancient peoples, particularly nomadic hunter-gatherers, probably considered themselves as integral parts of what encompassed them, moving with herds, in concert with meteorological and seasonal changes, seeing themselves as one amongst other living beings. They probably did not see themselves apart from the "environment" as we have learned to do. Then with the advent of agriculture, linear furrows and controlled inundations must have fostered an addictive sense of security from flood and famine. Later, the innovations of industrial civilization further distanced us from the caprice of nature's wild vicissitudes. Yet that comfort comes at the expense of lost awareness of our responsibilities as bioticcitizens. Therefore, Curry says, following Sylvan (1973), we need a new ecological ethic since traditional Western morality "is no longer up to the job" (ibid.).Curry remarks that ethics, cast in this light, is not something "optional," something to be addressed after one's belly is full, debts settled, and lodging secured. Rather, ethics cuts directly to the core of human action, of all human activity (p. 5)—a claim reminiscent of Socrates' exhortation to Thrasymachus that it is no small matter that they are discussing, nothing of less importance than the right way to live one's life (Plato 2005, p. 603).Over the first sips of ale, I would praise him for giving his book a simple and straightforward structure that makes a challenging subject accessible, especially to students. After laying down the groundwork of basic concepts in moral philosophy (chapter 3)—objectivism versus relativism, the problem of the is/ought gap, religious morality and environmental philosophy (domination, stewardship, and managerialism), and virtue and rule-based ethics (chapter 4)—Curry addresses axiology (chapter 5). Are humans the sole locus of value (anthropocentrism), or are there other entities worthy of some sort of moral consideration who themselves do not carry the burden of moral responsibility (zoocentrism, biocentrism, ecocentrism)? Curry answers the latter in the affirmative, arguing that ontological interconnectedness of humans with other living beings within ecological systems discloses that something greater than humanity is the locus of value (p. 46).The most useful part of the book for my students out in Utah would be the middle chapters (6–8) in which Curry casts degrees of nonanthropocentrism [End Page 154]in shades of green. These shades range from light green or "shallow" anthropocentric ethics such Bookchin's Social Ecology (p. 50), Hardin's Lifeboat Ethics (pp. 52–54), and mainstream environmentalism (p. 51), through medium green ethics based on the extension of traditional human-oriented moral philosophy to nonhumans such as Singer's Animal Liberation (pp. 56–59), Regan's Animal Rights (pp. 59–60), and Taylor's Biocentrism (pp. 60–62). Curry proceeds to the dark green ethics of ecocentrism, such as Land Ethics (pp. 65–68), the Gaia Hypothesis (pp. 68–71... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Ecological Ethics: An IntroductionDavid Keller (bio)Patrick Curry, Ecological Ethics: An Introduction. Malden, Massachusetts: Polity Press, 2007, 173pages.Were I in Bath having drinks with Patrick Curry, we would have much to agree about. Explaining his choice of title of his book, Ecological Ethics, he rightly points out that the more common descriptor "environmental ethics" presupposes a dualism between human beings and the nonhuman environment—an assumption which is itself anthropocentric (...) (p. 4). For philosophers interested in studying the human/ nonhuman dynamic, the legitimacy of anthropocentrism is itself an open question. Because the word 'ecology' treats humans, as biota, as integral parts of ecological systems, the phrase "ecological ethics" is less presumptuous and hence more accurate. The word 'ecological' also has the benefit of conveying the message that the subject is notgoing to involve extending moral considerability from humans out into the "environment." Instead, ecological systems as the locus of value provide the starting point for the elaboration of ethics (p. 2). For Curry, as for Leopold (1960) and Callicott (1989), "ecological community" is coextensive with the ethical community.To correlate the ethical community with the biotic community within the rubric of "ecological ethics" is nothing novel. Curry's claim that "there is something ancient about an ecological ethic" (p. 7) got me thinking: [End Page 153]prior to Abrahamic monotheism and Greek rationalism, ancient peoples, particularly nomadic hunter-gatherers, probably considered themselves as integral parts of what encompassed them, moving with herds, in concert with meteorological and seasonal changes, seeing themselves as one amongst other living beings. They probably did not see themselves apart from the "environment" as we have learned to do. Then with the advent of agriculture, linear furrows and controlled inundations must have fostered an addictive sense of security from flood and famine. Later, the innovations of industrial civilization further distanced us from the caprice of nature's wild vicissitudes. Yet that comfort comes at the expense of lost awareness of our responsibilities as bioticcitizens. Therefore, Curry says, following Sylvan (1973), we need a new ecological ethic since traditional Western morality "is no longer up to the job" (ibid.).Curry remarks that ethics, cast in this light, is not something "optional," something to be addressed after one's belly is full, debts settled, and lodging secured. Rather, ethics cuts directly to the core of human action, of all human activity (p. 5)—a claim reminiscent of Socrates' exhortation to Thrasymachus that it is no small matter that they are discussing, nothing of less importance than the right way to live one's life (Plato 2005, p. 603).Over the first sips of ale, I would praise him for giving his book a simple and straightforward structure that makes a challenging subject accessible, especially to students. After laying down the groundwork of basic concepts in moral philosophy (chapter 3)—objectivism versus relativism, the problem of the is/ought gap, religious morality and environmental philosophy (domination, stewardship, and managerialism), and virtue and rule-based ethics (chapter 4)—Curry addresses axiology (chapter 5). Are humans the sole locus of value (anthropocentrism), or are there other entities worthy of some sort of moral consideration who themselves do not carry the burden of moral responsibility (zoocentrism, biocentrism, ecocentrism)? Curry answers the latter in the affirmative, arguing that ontological interconnectedness of humans with other living beings within ecological systems discloses that something greater than humanity is the locus of value (p. 46).The most useful part of the book for my students out in Utah would be the middle chapters (6–8) in which Curry casts degrees of nonanthropocentrism [End Page 154]in shades of green. These shades range from light green or "shallow" anthropocentric ethics such Bookchin's Social Ecology (p. 50), Hardin's Lifeboat Ethics (pp. 52–54), and mainstream environmentalism (p. 51), through medium green ethics based on the extension of traditional human-oriented moral philosophy to nonhumans such as Singer's Animal Liberation (pp. 56–59), Regan's Animal Rights (pp. 59–60), and Taylor's Biocentrism (pp. 60–62). Curry proceeds to the dark green ethics of ecocentrism, such as Land Ethics (pp. 65–68), the Gaia Hypothesis (pp. 68–71... (shrink)