This chapter contains sections titled: Environmental Impact Built Environment versus Environment?

A variety of factors shape environmental policy and governance (EPG) processes, from perceptions of physical ecology and profit motives to social justice and concerns with landscape aesthetics. Many scholars have examined the role of values in EPG, and demonstrated that attempts to incorporate (especially) non-market values into EPG are loaded with both practical and conceptual challenges. Nevertheless, it is clear that non-market values of all types play a crucial role in shaping EPG outcomes. In this article we explore the (...) role of nostalgia as a factor in EPG. We examine literatures on environmental values, governance and affect in light of their relationships with environmental policymaking, first as a means to decide whether or not nostalgia can be rightly described as an ‘environmental value’. We suggest that, from a philosophical perspective, nostalgia is by itself environmentally neutral, and is not usefully described as a ‘value’. However, as an emotional state that longs to preserve or recover something of the past – whether fading or no longer present – that is fondly remembered, nostalgia does represent a potentially strong ‘motivator’ for EPG decisions. Despite this somewhat ambivalent assessment of nostalgia as an environmental value, we argue that nostalgia and nostalgic longing to return to ‘better’ or ‘cleaner’ environments can lead to potentially significant impacts on ecosystems and landscapes, both positive and negative depending on what it is that people want to preserve or restore. Thus we conclude that we neglect understanding the role of nostalgia in EPG at our peril: first, because preservationist goals have always been an important part of environmental responsibility; and second, because many people will be swayed regarding environmental action through a mobilisation of nostalgia by political leaders and interest groups alike. We end our article with suggestion of avenues for further empirical investigation. (shrink)

This original and provocative study tells the story of American literary history from the perspective of its environmental context. Weaving together close readings of early American texts with ecological histories of tobacco, potatoes, apples and honey bees, Michael Ziser presents a method for literary criticism that explodes the conceptual distinction between the civilized and natural world. Beginning with the English exploration of Virginia in the sixteenth century, Ziser argues that the settlement of the 'New World' - and the cultivation (...) and exploitation of its bounty - dramatically altered how writers used language to describe the phenomena they encountered on the frontier. Examining the work of Harriot, Grainger, Cooper, Thoreau and others, Ziser reveals how these authors, whether consciously or not, transcribed the vibrant ecology of North America, and the ways that the environment helped codify a uniquely American literary aesthetic of lasting importance. (shrink)

The article discusses the ecological aspects of John Milbank’s thought in the context of the growing climate crisis. For this purpose, the concept of integral ecology is interpreted in the spirit of Milbank’s integralism, which rejects the notion of “pure nature” as a manifestation of secularism and calls for theological grounding of the environmental discourse. This perspective allows us to see the limitations of the modern way of thinking, caught up in the metaphors of “conquest of nature” and “return (...) to nature.” As an alternative, the concept of “kenotic anthropocentrism” is proposed, which sees man as a rational, social, creative and religious animal, that somehow transcends his own nature, being called to union with God. On the one hand, such an approach proclaims the ontological superiority of man over other creatures, and on the other, it reminds us of his role as the guardian—and not the owner—of the Earth. Thus, it differs significantly from Clive Hamilton’s “modest anthropocentrism,” whose call to care for the environment is ultimately based on arbitrary freedom and the imperative of self-preservation. Milbank’s position is closer to Bruno Latour’s anthropocentrism emphasizing the role of man as a political representative of silent earthlings—rivers, mountains and animals. However, Milbank advocates a strong ontological hierarchy rejected by Latour, which makes him less sensitive to the material dimension of climate change. Moreover, Milbank’s militant anti-secularism may be an obstacle to a much needed broader discussion of the ecological crisis, even if his critique of modernity is hard to ignore. (shrink)

In this paper I consider the concept of responsibility within sustainable consumption. The paper was inspired by interviews with individuals engaged in community action for sustainability, where respondents held a rather individualistic conception of responsibility. In order to develop a deeper understanding of responsibility I compare sustainable consumption, environmental justice and ecological citizenship literatures. This leads me to develop a new conceptual framework which explains responsibility in relation to the ecological footprint. This framework recognises both the responsibility of the (...) individual for sustainable practice and the limitations on individual action due to their context. It also allows for differentiation between individuals' responsibilities given people's circumstances and their ability to engage with change. (shrink)

The term “environmental justice” carries with it a sort of ambiguity. On the one hand, it refers to a movement of social activism in which those involved fight and argue for fairer, more equitable distribution of environmental goods and equal treatment of environmental duties. This movement is related to, and ideally informed by, the second use of the term, which refers to the academic discipline associated with legal regulations and theories of justice and ethics with regard to (...) sustainability, the environment, and ecology. It is this latter, more academic—though vast and interdisciplinary—use of the term that is the subject of this essay. However, activists who pay careful attention to the arguments offered with regard to the political, legal, social, and philosophical treatments of these issues are potentially in a stronger position with regard to their own social movement. In that way, the two uses of the term may progress hand in hand. More broadly, however, the foundational claim about which both grassroots activists and legal, ethical, and policy advocates can agree is that environmental burdens—climate change, pollution, and their associated health risks—are borne disproportionately by the poorest and most vulnerable populations, and tend to have the greatest impact on racial and ethnic minorities, no matter where they are in the world. This is what makes the empirical questions about the environment a normative question about justice. (shrink)

Despite this virtue's history as an instrument of women's oppression, modesty, at its most basic, means voluntary restraint of one's power, undertaken for the sake of others. It is a mechanism that modifies unequal power relationships and encourages greater compassion and fairness. I use a Christian perspective with influences from Jewish and Muslim sources to examine modesty. The modest person, I argue, must be in relationship with others, must be honestly aware of her impacts on others, must be sensitive to (...) those impacts, compassionate toward others, and willing to hold back for others' sakes. Moreover, modesty is not only a virtue that pertains to sexuality and clothing, but it also can promote virtuous environmental behavior, particularly as it leads to awareness of, and sensitivity to, the effects of everyday behaviors on vulnerable others. (shrink)

This study examines philosophically the idea of relationality as a feature of moral agency and analyses the implications of adopting such an idea in ethical theories as frameworks for environmental ethics. The purpose is to fill the gap in academic philosophical discussion concerning the relationality of the operations of moral agency. In environmental philosophy, relationality is a quite widely defended idea with regard to the concepts of nature and human nature. However, as far as I know, relationality as (...) constitutive for moral operations has not been previously scrutinised to any large extent. The main task consists of two parts. The first is to construct the idea of moral agency as ecologically relational on the basis of the parallel with the lines of thought taken in two critical stances in environmental ethics towards the mainstream modern conception of moral agency, namely evolutionary naturalism and ecofeminist constructivism. The second is to analyse the philosophical implications of this relational shift in moral naturalism and moral constructivism. Together they clarify the implications of relational moral agency for environmental ethics. The study starts by analysing the concepts of moral agency in the three distinguished strategies of environmental ethics: the modernist one, which is used as the reference line, evolutionary naturalism and ecofeminist constructivism. Both of the latter take a critical stance towards the first, but from philosophically opposing directions. This study shows that these two criticisms parallel each other and are directed towards a converging idea of ecologically relational agency. The concept of relational agency is sketched through interdisciplinary support from the natural sciences, psychological and philosophical anthropology, epistemology, and philosophy of mind and action. It is argued that a currently plausible notion of moral agency challenges the view widely presupposed by modern moral philosophy. According to the analysed sources, human mental processes, knowledge and value formation included, are extended to their environments, relationships providing knowledge, experience or even intention are mutually interactive, and even intentional activity can be a non-individual issue. Research on these features refer to environmental relationality of mental operations. Relational agency fulfils the environmentalist’s quest for a plausible notion of agency. However, to consider moral identity, as well as knowing, reasoning and acting as ecologically relational challenges common conceptions of moral autonomy and rationality. Question is raised whether this compromises the autonomy and authority of ethics. The philosophical implications of ecologically relational notion of agency are analysed in contexts of Humean naturalism, neo-Aristotelian naturalism (especially Martha Nussbaum) and neo-Kantian constructivism (especially Christine Korsgaard). Korsgaard’s theory is proposed to offer a mediating tool to reconcile relational explanation with normative authority. It is argued that the relational approach to ethics can survive the quests for moral realism, although it challenges the usual restrictions of metaethical categories and points towards a modest, relationally realist ethics. (shrink)

Restoration ecology has recently emerged as a branch of scientific ecology that challenges many of the traditional tenets of environmentalism. Because the restoration of ecosystems, “applied ecology,” has the potential to advance theoretical understanding to such an extent that scientists can extensively manipulate the environment, it encourages increasingly active human participation within ecosystemsand could inhibit the preservation of areas from human influences. Despite the environmentally dangerous possibilities that this form of science and technology present, restoration offers an attractive alternative (...) for human interaction with the environment. I outline the primary claims that have been made for ecological restoration, examine inconsistencies with restorationists’ philosophical position,and propose a reassessment of the definition of restoration that may aid in the clarification and development of a system of environmental ethics that recognizes human relationships with the environment as potentially symbiotic and positive. (shrink)

In the presented article, studying climate changes as one of the global problems that concern the countries of the world, as well as the impact of anthropogenic factors on the living world, preventing the consequences they cause to the environment, taking measures on a global scale in order to minimize these effects, and cooperating in this direction is one of the main priority issues in the modern era. as mentioned. It is noted that there are conflicting views on (...) the approach to the problem. The scientific community investigating the topic of climate change is divided into two fronts. The first front is based on the fact that climate change is an empty claim made by a group of stakeholders, especially developed countries, to prevent the speed of progress in developing countries. The second front, which includes well-known environmental scientists of the world, tries to explain with its scientific reasoning and research that climate change is the most serious problem facing humanity. In the article, the causes of climate change, its social consequences, and the ways to eliminate the problem are analyzed. Here, the mentioned problem is approached with the method of historical comparison and double comparison, and the necessity of global cooperation in solving the problem is emphasized. Today, the leading countries responsible for the fate of the world must be sincere in their efforts to eliminate the factors that cause climate change, think in one way, speak in one way, and act in one way. Imitation of action will not allow to achieve the declared goals, it can lead the world to irreversible disasters. More effective educational measures should be taken for the ecological education, morality, and culture of the human race. It is an imperative to form an international organization that is responsible for the fate of the world, formed on representative bases, based on the principle of objective, honest, social justice, guided by international law, and has the practical imperative power of the decisions it will make. Protection of the world house is possible with the joint effort of every inhabitant of this house. (shrink)

Three groups of claims frame this article. First, the Nigerian State is largely enmeshed in environmental deficit, given the substantial oil pollution in the Niger-delta area, the problem of erosion in the Southeast, the filthy status of the Southwest, and the incessantly worrying perturbation of the ecological stability in the Northern part of Nigeria. Second, the political leadership in Nigeria for years has not really given genuine policy priority to, and, on this model, developed a credible framework that the (...) citizenry could buy into to sustainably address the causes and the consequences of the environmental deficit. Third, given the foregoing, this work suggests a re-thinking/re-discussion of approach to the environmental deficit. Drawing on and integrating some relevant ideas, values, and virtues in African metaphysics, epistemology, and ethics, the article develops a framework, prescribing how the democratic leadership and the citizenry ought to act in sustainably addressing the environmental deficit. Beyond the philosophic foundations, the framework is also teleologically political: (i) it emphasizes that the moral legitimacy of democratic leadership in Nigeria partly derives from its commitment to the good of the built and the natural environment, and (ii) it also stresses that the citizenry could only be good moral agents, as eco-citizens, if they develop the virtues of environmental responsibility and responsiveness, by theoretically and practically supporting the good of the built and the natural environment. The research methods of critical analysis of empirical data and reflective argumentation are adopted to pursue the goals of the work. (shrink)

Western society is steeped in a legacy of white supremacy and colonialism--a worldview that pits humans against nature and that has created numerous pressing social and environmental challenges. So great are these challenges that many of us have come to believe that our species is fundamentally flawed and that our story is destined to be nasty, brutish, and short. In Finding Our Niche I explore these tragedies of western society while offering the makings of an alternative: a set of (...) metaphors and examples that can guide us in reconciling our settler-colonial histories in favor of a new and more sustainable vision for humanity and our natural world. Drawing on a variety of compelling stories from my personal life and research experiences around the world, I bring the reader through the difficult journey of reconciliation, a journey that leads to a more optimistic understanding of human nature and the prospects for our future. Drawing from my fifteen years of experience as an anthropologist and ecologist working with people around the world, I share exceptional stories of local people rejecting the oppressive, industrial logic of progress and creating win-win scenarios, where both people and nature thrive together. These stories include cattle ranching on the Burren in Ireland, clam gardening in coastal British Columbia, and the conservation of an accidental wetland in Northwest Mexico. I structure my telling of these stories with a series of ecological metaphors--including keystone, engineer, and sentinel--that collectively provide a basis for more sustainable ways of living. In tandem with these stories, I weave a series of personal vignettes, drawing from my own struggle to reconcile my identity as a white settler on stolen Indigenous lands. As a whole, the book develops a thesis about how we can reimagine our nature and identity, and in so doing, address issues like climate change, biodiversity loss, and food insecurity by building more healthful and fulfilling relationships with our neighbors and the land- and seascapes around us. Finding our Niche is a timely piece that offers confidence in a time when the realities of ecological disaster are becoming a daily reminder that something has to give. It engages with the critical but thorny problems of sustainability, white supremacy, capitalism, and colonialism in a fresh and productive way, making it a perfect fit for Fernwood's portfolio and critical readership. At once a primer on paradigm shift, it is an accessible and personal book that seeks to offer tangible examples of hope to the countless people who are concerned about the sustainability and future of our societies and planet. (shrink)

As the extent our impact on the environment becomes ever more clear, the search for ways to limit or even remedy some negative effects of our actions broadens. From science to religion, scholars in almost every field have been working hard to try to contribute to a healthier relationship between human beings and the natural world. In the humanities the issue is somewhat difficult. Because the topic is relatively new, there are few thinkers or traditions that deal with (...) relevant environmental problems. One of the traditions that has been popularly associated with discussions of environmentally friendly philosophies is Daoism. In fact, the word Daoism, or dao jia in Chinese, takes dao as central for its philosophy. In the daodejing, dao is given an ontological priority that makes it sound something like “nature” and would thereby provide an early Chinese model for environmentalism. The difficulty is, however, that dao can never be separated from anything in the world, including humans, which means that it cannot be understood as a nature that may provide ethical or moral guides for how one should behave. Strictly speaking, there is no classical Chinese equivalent to the nature of modern ecology. But this does not result in a dead end for environmentalist readings of Daoist texts. In fact, viewed from the perspective of using things, and how people interact with tools and consider profits, it is precisely because the Daoist have no conception of “nature” that they have so much to offer environmentalism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ecological Suffering:From a Buddhist PerspectiveSulak Sivaraksa“There will be great suffering caused by our human-created climate change, but we may need to go through this process in order to see the ‘light.’”—Nigel Crawhall (IUCN, CEESP representative, South Africa)Ecological suffering is the result of centuries of abuse of our Earth and environment. It is the effects of numerous overlapping developments that are unsustainable for the most part. It results from (...) violent actions, whether in the shape of colonialism, industrial development, wars, economic growth, the arms race, or capitalist competition between states. More importantly, it is a flaw inherent in the global capitalist system—which is nevertheless seen as the best system to organize human life—and will bring down both capitalism and human survival if we act as if we don’t know about it. I explicitly name capitalism because without doing so any critique will be simply abstract, moralistic, and toothless—such as blaming greed in general or on particular greedy individuals, on human nature, on civilization, and so on. No. Ecological suffering is the result of systemic violence rooted in the global political economy. Although our world cherishes diversity and choice, it is increasingly intolerant of any form of living that resists free market fundamentalism. Ecological suffering is happening on a daily level even if we feel that nothing is happening. Ecological suffering sustains the normalcy of our everyday life as we drive to work, eat our lunch, talk on our mobile phones, connect to the Internet, and so on. It is woven into our daily existence. As such, we don’t want our daily life to be disturbed and often act as if we don’t know about ecological suffering. But it is also experienced unevenly: the poor majority more so than the rich minority, who for now could still buy their way out of the problem; developing societies more than developed ones; and so on.One thing is certain: Our ecosystem is crashing. What should be a circle of life, of interconnected life forms, has already started to work as individual parts going in different directions, leading to malfunctions and negative consequences in many parts [End Page 147] of the system. At the Inter-Religious Dialogue on Climate Change and Biodiversity Conservation in September 2012, a conclusion that was arrived at the conference was a simple but profound one: It is all connected; we are all connected. As I mentioned in my latest book, Wisdom of Sustainability,1 our world and nature works in the same way as the wheel of Dhamma. The wheel of Dhamma can be used to countenance the wheels of state and systemic violence. This is why tackling the environmental problem needs a religious or spiritual dimension.Below, I will reflect on the problems and challenges we face in coping with the impending ecological catastrophe. I link the postponement of the crisis and sustainability with the cultivation of spirituality in ourselves—that is, to search for what has been uprooted and what we need to reclaim or retrieve. Bringing in Buddhist ethics, I will tease out how an interfaith approach to problem solving can benefit our environment by pointing to some concrete suggestions.The starting points of this talk are drawn from The Wisdom of Sustainability and the conference overview of the Inter-Religious Dialogue on Climate Change and Biodiversity Conservation, and I will alternate between these two points, which also structure my talk. The dialogue was held in Sri Lanka in September 2012, at the Islander Center. It was organized by the International Network of Engaged Buddhists (INEB), the Sewalanka Foundation, International Union for the Conservation of Nature (IUCN) Sri Lanka National Office, and Commission on Environmental Economic and Social Policy (CEESP). At this conference faith leaders, environmental and climate scientists, conservationists, and social activists from all over the world gathered to collaboratively explore the scientific foundations of climate change and biodiversity loss; its social, political, and economic drivers; the impacts of climate change on human societies and the environment; and the underlying human behaviors that contribute to climate change.2The conference used three levels of engagement to frame the creation of a roadmap for action... (shrink)

A clarification of Naess's ?depth metaphor? is offered. The relationship between Naess's empirical semantics and communication theory and his deep ecology approach to ecophilosophy (DEA) is developed. Naess's efforts to highlight significant conflicts by eliminating misunderstandings and promoting deep problematizing are focused upon. These insights are used to develop the implications of the DEA for environmental policy. Naess's efforts to promote the integration of science, ethics, and politics are related to the National Environmental Policy Act (NEPA). The (...) action?oriented aspect of deep ecology, its focus upon redirecting environmental policy, is also highlighted. The discussion is framed by Brian Norton's contention, in Toward Unity Among Environmentalists, that Naess's deep/ shallow distinction is not consequential. In the final section some of the uniqueness of Naess's contribution is intimated, the ?sturdiness? of deep ecology's foundation is considered, and directions for future theoretical and practical contributions are suggested. As will be observed, Naess has many important insights to offer, but some vexing issues persist. (shrink)

While the social benefits of AI often outweigh its trade-offs, what about its environmental impact? To what extent can AI counterbalance the ecological burdens it creates? Can the Earth sustain itself until AI is successfully developed in the era of climate change and environmental degradation? -/- As Nguyen suggests, humanity must seek wisdom by confronting the foolishness that they are doing in environmental matters. Such wisdom urges us to reevaluate our thoughts, choices, and behaviors to minimize (...) environmental harm and promote ecological sustainability. A critical first step in using AI responsibly for the environment lies in ensuring its effective and efficient utilization. (shrink)

Environmental ethics consists of a set of competing theories about whether human actions and attitudes to nature are morally right or wrong. Ecocentrists are holists whose theory locates the primary site of value in biological communities or ecosystems and who tend to regard actions interfering with the progress of an ecosystem toward its mature equilibrium state as prima facie wrong. I suggest that this form of ecocentrism may be built on a questionable scientific foundation, organismic ecology, and that (...) a better scientific foundation for environmental ethics may be found in individualistic neo-Darwinian population biology. However, the latter approach probably requires a corresponding shift away from ethical holism and toward approaches locating value primarily in individuals. I call such environmental ethicists ‘extensionists’ and briefly outline an extensionist environmental ethic. (shrink)

Today, one out of every six children suffers from some form of neurodevelopmental abnormality. The causes are mostly unknown. Some environmental chemicals are known to cause brain damage and many more are suspected of it, but few have been tested for such effects. Philippe Grandjean provides an authoritative and engaging analysis of how environmental hazards can damage brain development and what we can do about it. The brain's development is uniquely sensitive to toxic chemicals, and even small deficits (...) may negatively impact our academic achievements, economic success, risk of delinquency, and quality of life. Chemicals such as mercury, polychlorinated biphenyls, arsenic, and certain pesticides pose an insidious threat to the development of the next generation's brains. When chemicals in the environment affect the development of a child's brain, he or she is at risk for mental retardation, cerebral palsy, autism, ADHD, and a range of learning disabilities and other deficits that will remain for a lifetime.We can halt chemical brain drain and protect the next generation, however, and Grandjean tells us how. First, we need to control all of the 200 industrial chemicals that have already been proven to affect brain functions in adults, as their effects on the developing brain are likely even worse. We must also push for routine testing for brain toxicity, stricter regulation of chemical emissions, and more required disclosure on the part of industries who unleash hazardous chemicals into products and the environment. Decisions can still be made to protect the brains of future generations."In his crisply written, deeply documented book, Dr. Philippe Grandjean, renowned physician and public health specialist, describes the exquisite vulnerability of the developing human brain to toxic chemicals in the environment, a vulnerability that he ascribes to the brain's almost unimaginable complexity. Today, nearly one in 6 children is born with a neurodevelopmental disorder - a birth defect of the brain. One in 8 has attention deficit disorder. One in 68 is diagnosed with autism spectrum disorder. These rates are far higher than those of a generation ago, and, although they are less publicized, the problems are more prevalent than those caused by thalidomide in the 1960's. The increases are far too rapid to be genetic. They cannot be explained by better diagnosis. How then could they have come to be? Dr. Grandjean has a diagnosis -- the thousands of toxic chemicals that have been released to the environment in the past 40 years with no testing for toxicity. David P. Rall, former Director of the US National Institute of Environmental Health Sciences, once stated that 'If thalidomide had caused a ten-point loss of IQ rather than obvious birth defects of the limbs, it would probably still be on the market'. This is the core message of Dr. Grandjean's 'must read' book." - Philip J. Landrigan, Dean for Global Health, Ethel H. Wise Professor and Chairman and Director, Children's Environmental Health Center, Mount Sinai School of Medicine. (shrink)

Cheryl Hall has argued that framing of climate change must acknowledge the sacrifices needed to reach a sustainable future. This paper builds on that argument. Although it is important to acknowledge the value of what must be sacrificed, this paper argues that current frames about the environment falsely portray humans and the environment as in a zero-sum game, and in doing so ask people to give up the wrong things. This could undermine the public’s trust in environmentalism, and (...) might even create a backlash against action on climate change. I propose we need alternative framing that portrays humans as a keystone species, and highlights positive human activity. (shrink)

Biodiversity is a term easily applied in different and differing contexts. At first glance it seems to be a biological concept, defined and used in the realm of biological theory, serving for the description of particular aspects of the human and non-human environment. In this sense biodiversity even found its way into the texts of international conventions: “Biological diversity means the variability among living organisms from all sources including, inter alia, terrestrial, marine and other aquatic systems and the ecological (...) complexes of which they are part; this includes diversity within species, between species and of ecosystem.” [Harper and Hawksworth (1995)] But despite this clear and distinct definition, the intension of the term BD seems to be ambiguous. This is true for the single aspects of the definition itself, for example, the discussion over “what is a species?” took place in biology during the last 200 years and it is far from being finished [Claridge et al. (1997) Species]. This discussion asks not only for the “correct” biological definition of the term, but at the same time the methodological status of this term is in question. The result of this situation can be seen in the existence of at least 10–20 different definitions, considering biological as well as methodological aspects [Bachmann (1998) Theor Biosci 117:213–230]. Setting aside the fundamental scientific problems even the application of the term, its parametrisation and finally its relevance for biological theory-building is subject matter of controversies. The same is true for further particles of the definition, e.g. the term “ecosystem”, “complexity”, “gen”, “organisms”, etc. The intensity of the debate contrasts in a peculiar way to the reaction of (non-evolutionary) biologists, insofar as the biological research seems to be untouched by the irritating results of the debate itself. Referring to this strange situation, the aim of our article is a reconsideration of the term “biodiversity”. From an epistemological point of view it can be shown that a definition of biodiversity is possible which does not refer to biological knowledge and know-how—at least in its very first steps. Biodiversity then turns out to be a metaphor for specific aspects of societal organisation, the structuration and reproduction of nature-society relations within societies, and not for biological facts at all. (shrink)

Through the use of assisted reproductive technologies (ARTs), multiple children are born adding to worldwide carbon emissions. Evaluating the ethics of offering reproductive services against its overall harm to the environment makes unregulated ARTs unjustified, yet the ART business can move towards sustainability as a part of the larger green bioethics movement. By integrating ecological ethos into the ART industry, climate change can be mitigated and the conversation about consumption can become a broader public discourse. Although the impact (...) of naturally made children on the environment is undeniable, I will focus on the ART industry as an anthropogenic source of carbon emissions which lead to climate change. The ART industry is an often overlooked source of environmental degradation and decidedly different from natural reproduction as fertility centres provide a service for a fee and therefore can be subject to economic, policy and bioethical scrutiny. In this article, I will provide a brief background on the current state of human-driven climate change before suggesting two conservationist strategies that can be employed in the ART business. First, endorsing a carbon capping programme that limits the carbon emissions of ART businesses will be proposed. Second, I will recommend that policymakers eliminate funded ARTs for those who are not biologically infertile. I will conclude the article by urging policymakers and all those concerned with climate change to consider the effects of the reproductive technologies industry in light of climate change and move towards sustainability. (shrink)

In this article, we argue for the need to further incorporate the study of metaphor with the newest tendencies within cognitive science. We do so by presenting an ecological view of cognition as a skull-and-body-transcending activity that is deeply entangled with the environment. Grounded in empirical examples we present and examine four claims fleshing out this ecological perspective on cognition and metaphor: (a) metaphor is a product of an organism-environment-system, rather than merely a product of (...) an inner mental process, (b) metaphoric meaning is relational. It emerges from projections of structure between a living organism and its perceived or imagined environment, (c) underlying metaphor is the notion of metaphoricity, which is a scalar value involving a doubleness in experience, and (d) metaphoricity relies on experiential affordances that can be directly perceived or felt in the environment. Overall, we propose that metaphor should be understood and thought about in terms of affordances rather than mental ability. Studying metaphor as affordances is to focus on metaphor as part of our active doings that equally involve cognitive, social, and linguistic dimensions. Within an ecological framework, there is no contradiction between studying the details of linguistic, multimodal, and embodied behavior in situational contexts while considering the cognitive dimensions of this behavior too since cognition is re-conceptualized as constituted by actions in an environment. (shrink)

Economic growth and development remain embedded in the very core of our current international economic system and the so called “material economy”. However, depleting natural resources and environmental degradation, which now threaten the well-being of future generations, has challenged this premise, and placed sustainable development as a necessary objective of business activity and expansion. Environmental impact assessments (EIAs) have emerged as a key tool for governments, businesses, and NGOs to manage the negative impact of their activities (...) on the environment. Businesses in particular play a key role in averting or mitigating current environmental trends given that the economic growth they have stimulated has serious consequences for both the environment and social well-being. However, research on the use of EIAs has been conducted mostly from a governmental perspective producing a clear gap between research development and business (corporate) practice. To bridge this gap in knowledge, we develop a new EIA process tailored to real world business constraints and provide a range of propositions which we hope will stimulate future research efforts toward understanding and guiding how businesses integrate environmental issues into their decision-making processes. (shrink)

The book consists of 6 chapters. Chapter One explains the reason why SLA researchers should study the language learning environment in space: population movements associated with internal and external migration and social mobility such as the circuits of commodity production and distribution create much space, in which language learning environment become diverse and uneven. With the spatial perspective, we can fully understand the interactions between language learners and the world or environments.In Chapter Two, by introducing the brief history (...) of Critical Spatial Theory, the author wants to tell us one of the key ideas in the theory: the social production of space, which views space as the product of the social relations of its era. Based on it, the author adds that the production of languages is an integral aspect of the production of space on a global scale. It can help us to understand how social mobility shapes language learning environments. From this perspective, the local environments in which languages are learned are outcomes of the production of space under the influence of mobility. It reiterates the key view that the global mobilities of physical objects (people, goods and information) produce space.In Chapter Three, the author introduces the mainstream views held by modern linguistics: languages are conceptualized as objects in the space. They hold that the spatiality of language is given by providing correct writing systems and standardized rules for various languages. Influenced by mainstream conception of language from modern linguistics, SLA tends to regard languages as self-contained objects in space. However, this view neglects the relation between language and the learning environments. The author holds that the distribution and circulation of languages and their varieties in geographical space produce the spatiality of language, which clears the ground for an environment or object-as-space view of language in Chapter Four.In Chapter Four, the author develops an alternative "objects-as-space" view and introduces three concepts to illustrate spatiality of language: flat ontology, assemblage and mobilities. The concept of flat ontology helps explain what language is and how it comes into being in the world; From assemblage perspective, the author develops the idea that everything is an object, so are human beings and languages. Language (the non-physical object) interacts with various physical objects, forming the language-bearing assemblage. This assemblage is the form of spatiality of language. The mobilities theory explains how language-bearing assemblages develop or change on a global scale because of social mobility, emphasizing the importance of learning environment in SLA. All in all, the author outlines how language makes its way into physical space in the form of assemblages, or assemblages of assemblages.Chapter Five centers on language learning environment. First, the author explains the relation between language learners and their learning environment from an ecological view: the learner is a part of the language learning environment, and second language learning is a spatial interaction between the learners and the semiotic resources provided by environment. Then, the author discusses language environment from two different perspectives. From an 'individual' perspective, environments are assembled by individuals from the spatial resources available; from an 'areal' view, environments are shaped both by local circumstances and global circulations of language-bearing assemblages. Meanwhile, the author also discusses other language environments like the multilingual city and online resources. What the author hopes to develop in this chapter is an environment perspective that grounds the contexts of language learning in space, which helps the readers think about language learning from a spatial perspective.Chapter Six contains three parts. In the first part, it outlines the work of a number of researchers from sociolinguistics and the contribution they made to the spatial theory. In the second part, the author wants to tell us how the idea of language learning environment emerges from his own research. The last part discusses the four main researching routes (areal studies, studies of individuals learning in settings, studies of the construction of individual learning environment and design-based studies) that might influence SLA research on language learning environments and some research methods. The book is in alignment with several recent "turns" occurring in the field of SLA, such as "social turn" (Block, 2003) and "multilingual turn" (May, 2014), both of which bring to the fore the social aspects involved in language learning. While the first "turn" accentuates the role of social context in shaping and influencing learner cognition, the latter highlights how the physical multilingual world remold language learning experiences, and how the mental multilingual world helps raise learners' language awareness, and facilitates their successful construction of an identity of legitimate multi-language users. The book under review joins up the two "turns" in acknowledging that language learners are persons-in-context with organic interaction with social learning environment (Ushioda, 2021). This view has research and pedagogical implications. From the point of doing research, spatial perspectives, advocated in the book, afford huge research potentials for both language teachers and (instructed) SLA researchers to conduct situated investigations, exploring the complex and dynamic nexus between language learners and their surrounding environment (not restricted to people) that play a part in their learning experience, and thus gaining insightful understanding of how individuals and learning contexts are coupled with each other, how they evolve together, and how they constitute an ecosystem that generates affordances, facilitating or constraining language learning. Pedagogically speaking, the spatial perspectives encourage language teachers to hold an ecological view of language teaching and learning, directing their attention to the individuality of each language learner and their complex, dynamic and multifaceted relationality with other learners and the physical realities, rather than solely focusing on the abstract systems (e.g., the development of cognitive aspect). This holistic view allows language teachers to take measures to address concrete questions emerging in and out of the classrooms, and stimulates them to design and experiment with pedagogical interventions that help to create a favorable environment for language learning. This view also invites language teachers to take learner agency into account (Xu & Long, 2020) and to design pedagogical activities that enable learners to take agentive actions to adapt their environments as they actively create and seek their own language learning opportunities, making the world their own (Bronfenbrenner, 1979). In turn, teachers' agency-enabling activities will ultimately help learners to autonomously access a range of resources in this new affordance-rich era to improve their language skills, and thus become more independent in their pathway to life-long learning.Beside the above benefits, the book is also theoretically and methodologically friendly. In illustrating the role of space in SLA, the author invokes a plethora of theories from such disciplines as sociology, sociolinguistics, psychology, etc. This orientation helps readers to build a transdisciplinary framework to capture the multi-layered nature of SLA, and to acquire a nuanced understanding of how language learning is influenced by multiple scales of environmental factors. Methodologically, the author proposes several specific methods that are especially apt to investigate language learning environment. These methods, together with the theoretical foundation laid by the book, will definitely help researchers and language teaching practitioners to further delve into the complex interplay between context and language learners.Admittedly, the book is not without weaknesses. It spends most of its words on illustrating the importance of physical environment in SLA. Another essential component, the virtual environment is insufficiently referenced and discussed. This lacking is undoubtedly a regret the book leaves with us, especially in these years of pandemic, where language learning in virtual spaces is becoming a norm.All in all, the book is an invaluable contribution to the field of SLA, and is worthy of recommending to language teaching practitioners, researchers, and postgraduates in applied linguistics. (shrink)

Integrated pest management (IPM) has been widely promoted in the developing world, but in many regions its adoption rates have been variable. Experience has shown that to ensure IPM adoption, the complexities of local agro-production systems and context-specific folk knowledge need to be appreciated. Our research explored the linkages between farmer knowledge, pest management decision making, and ecological attributes of subsistence maize agriculture. We report a case study from four rural communities in the highlands of southeast Honduras. Communities were typified (...) by their agro-environments, IPM training history, and levels of infestation by a key maize pest, the fall armyworm (Spodoptera frugiperda Smith). Although variable, infestation levels generally did not justify pest management intervention. Consequently, crop losses from this pest were considered of low importance and most farmers proceeded in a rational fashion by refraining from action in their fields. Farmers attributed the low degree of pest infestation predominantly to abiotic causal factors (rainfall, temperature). The role of natural enemies in controlling this pest (i.e., biological control) was deemed of low importance by farmers; nevertheless, a broad array of such organisms was mentioned by farmers as operating in their maize crop. Farmers’ knowledge of natural enemies only partially matched scientific knowledge and was associated with the ecological features of their respective field settings. Local knowledge about natural enemies was mainly restricted to abundant and easily observable predatory species. Farmers who were knowledgeable about biological control were also familiar with a larger variety of pest management alternatives than uninformed farmers. Management options covered a wide range of curative techniques, including conservation biological control. Farmers who relied on insecticides to manage pest outbreaks knew less about biological control and pesticide alternatives. In contrast, farmers who received IPM training mentioned more types of natural enemies and were familiar with a broader range of alternative pest management tactics. Our research suggests that IPM training modifies local knowledge to better fit its environmental context. This paper provides insights in the environmental context of local agro-ecological knowledge and its linkage with pest management decision making. It also constitutes a basis for modifying IPM extension programs to deliver locality-specific technologies while strengthening the local knowledge base. (shrink)

This book explores the contributions of East Asian traditions, particularly Buddhism and (Euro)Daoism, to environmental philosophy. It critically examines the conceptions of human responsibility toward nature and across time presented within these traditions as well as in European philosophy. The volume rethinks human relationships to the natural world by focusing on three main themes: Daoist and Eurodaoist perspectives on nature, human responsibility toward nature, and Buddhist perspectives on life and nature. By way of discussing East Asian traditions and European (...) thinkers, this collection reveals that the impact of humanity on the environment is shaped not only by distinctive modes of economic production, but also by cultural beliefs and practices. Representing a unique constellation of environmental and intercultural philosophy, the contributions present systematic approaches to the global need for cultivating environmental responsibility across cultures and generations to address the political, ethical, and aesthetic challenges arising from humanity’s transformative impact on the natural world. (shrink)

Artificial Intelligence (AI) developments are proliferating at an astonishing rate. Unsurprisingly, the number of meaningful studies addressing the social impacts of AI applications in several fields has been remarkable. More recently, several contributions have started exploring the ecological impacts of AI. Machine learning systems do not have a neutral environmental cost, so it is important to unravel the ecological footprint of these techno-scientific developments. In this chapter, we discuss the sustainability of AI from environmental ethics approaches. We examine (...) the moral trade-offs that AI may cause in different moral dimensions and analyse prominent conflicts that may arise from human and more-than-human-centred concerns. (shrink)

At its beginning, the European Union’s Common Agricultural Policy (CAP) did not include measures to guide farmers in preserving ecosystems. At the same time, the social context on the 1960s and 1970s did not encourage environmental care to become a priority. Since the 1980s, new social concern expressed alarm over ecology, recognizing that agriculture can pollute. These social changes moved the CAP to add measures that linked agriculture and environment. In order to study if the EU decision-makers have (...) designed a CAP which responds to a new ethic that incorporates environmental care and social demands, two questions rise: whether the social image of agriculture as a polluting activity has changed; and whether farming performs the environmental functions demanded by society. To answer the previous questions, we have reviewed the environmental aspects added to the CAP, then a poll has been conducted and cluster method and classification tree models have been used to group respondents according to their opinions. The results show that the society ascribes great relevance to the environment for the future sustainability of the region, but they are not satisfied with the role of agriculture in producing environmental outputs. (shrink)

There is increasing research on the effects of industrial livestock production on the environment and human health, but less on the effects this has on animal welfare and ecological justice. The concept of ecological justice as a tool for achieving sustainability is gaining traction in the legal world. Klaus Bosselman defines ecological justice as consisting of three elements: intragenerational justice, intergenerational justice, and interspecies justice. While the first two have been extensively discussed, interspecies justice has received less attention. It (...) is argued that the neglect of interspecies justice in the practice of industrial livestock production leads to both intragenerational and intergenerational injustices. The article focuses primarily on an animal welfare perspective, addressing the extreme harm and oppression of animals entailed by their commoditization for industrial food production. The destructive impact of this mode of food production on environmental resources and its massive contributions to climate change also lead to the impoverishment of the food, environmental, social, and economic health of present and future generations. The article describes the legal mechanisms that have permitted, and indeed encouraged, the move to industrial livestock production, and suggests changes that could reduce the three kinds of ecological injustices which industrial livestock production produces. (shrink)

‘Food sovereignty’ plays an increasingly important political role as a focus for grassroots agri-food organisations, such as La Via Campesina, in their attempts to contest the social injustices, health impacts and ecological damage resulting from the increasing global dominance of corporate/industrial agriculture. While not seeking to detract from the successes of such movements, there remain ethical, political and ecological concerns about just how the ‘sovereignty’ in food sovereignty is to be interpreted and what, if any, its relation to previous histories, (...) definitions and applications of political sovereignty might be. Sovereignty's role, for example, in settler colonialism and environmental destruction is rarely addressed in the food sovereignty literature, with advocates focusing instead on its definitional malleability and contemporary political utility. Yet critical appropriations of Schmitt's infamous definition of sovereignty help to specify its colonial, anti-political and anti-ecological modus operandi, and make clear certain dangers inherent in uncritically adopting the term. (shrink)

In this special issue of Human Nature we explore the possible adaptive links between teaching and learning during childhood, and we aim to expand the dialogue on the ways in which the social sciences, and in particular current anthropological research, may better inform our shifting understanding of how these processes vary in different social and ecological environments. Despite the cross-disciplinary trend toward incorporating more behavioral and cognitive data outside of postindustrial state societies, much of the published cross-cultural data is presented (...) as stand-alone population-level studies, making it challenging to extrapolate trends or incorporate both ecological and developmental perspectives. Here, contributors explore how human life history, ecological experience, cumulative culture, and ethnolinguistics impact social learning and child development in foraging and transitioning societies around the world. Using historical ethnographic data and qualitative and quantitative data from studies with contemporary populations, authors interrogate the array of factors that likely interact with cognitive development and learning. They provide contributions that explore the unique environmental, social, and cultural conditions that characterize such populations, offering key insights into processes of social learning, adaptive learning responses, and culture change. This series of articles demonstrates that children are taught culturally and environmentally salient skills in myriad ways, ranging from institutionalized instruction to brief, nuanced, and indirect instruction. Our hope is that this collection stimulates more research on the evolutionary and developmental implications associated with teaching and learning among humans. (shrink)

The premise of environmental management pivots on managing the people-environment relationship. Yet this field remains dominated by the idea of managing the environment not the relationship, and as such continues to enact dualistic and reductionist traditions. Deep ecology's relational ontology offers a means of moving beneath and beyond such traditions. Specifically, the theory of internal relations as manifest within Arne Naess's gestalt ontology - if developed with regard to relational work emerging within cultural geography - is an (...) aspect of deep ecology that has relevance and implications for environmental management's theory and practice. Such a stance provides qualified support for Warwick Fox's identification of the significance of Self-realisation within deep ecological philosophy, and counters attempts by some deep ecology proponents to write Fox and his work out of the history and future prospects of deep ecology. (shrink)

Environmental ethics is a major topic of discussion and enactment in China. The government is committed to work toward an “ecological civilization,” a society in which concerns for a healthy natural environment are interwoven with concerns for a healthy human society and healthy human relations with nature. Whereas in the United States concern for the environment is rarely consciously philosophical, Chinese history has made people aware that philosophy underlies and shapes public policy. Whitehead’s thought has been welcomed (...) as a way of clarifying and supporting the commitment to ecological civilization, which has been strongly reemphasized by President Xi. It also helps in reviving and incorporating classical Chinese thought without threatening the great advances China has made in science. This organic thinking has expressed itself in government policy in shifting from the industrialization of agriculture to support for eco-villages and in dethroning GDP as the measure of progress. The interest in Whitehead is expressed by thirty-six universities setting up Centers for Process Studies, extensive discussion of a process book—Organic Marxism—and numerous other publications. (shrink)

A widely cited roadblock to bridging ecological psychology and enactivism is that the former identifies with realism and the latter identifies with constructivism, which critics charge is subjectivist. A pragmatic reading, however, suggests non-mental forms of constructivism that simultaneously fit core tenets of enactivism and ecological realism. After advancing a pragmatic version of enactive constructivism that does not obviate realism, I reinforce the position with an empirical illustration: Physarum polycephalum (a slime mold), a communal unicellular organism that leaves slime trails (...) that form chemical barriers that it avoids in foraging explorations. Here, environmental building and sensorimotor engagement are part of the same process with P. polycephalum coordinating around self-created, affordance-bearing geographies, which nonetheless exist independently in ways described by ecological realists. For ecological psychologists, affordances are values, meaning values are external to the perceiver. I argue that agent-enacted values have the same status and thus do not obviate ecological realism or generate subjectivism. The constructivist-realist debate organizes around the emphasis that enactivists and ecological theorists respectively place on the inner constitution of organisms vs. the structure of environments. Building on alimentary themes introduced in the P. polycephalum example and also in Gibson’s work, I go on to consider how environment, brain, visceral systems, and even bacteria within them enter perceptual loops. This highlights almost unfathomable degrees of mutually modulating internal and external synchronization. It also shows instances in which internal conditions alter worldly configurations and invert values, in Gibson’s sense of the term, albeit without implying subjectivism. My aim is to cut across the somatic focus of enactive constructivism and the external environment-oriented emphasis of ecological realism and show that enactivism can enrich ecological accounts of value. (shrink)

A post-positivist understanding of ecological science and the call for an “ecological ethic” indicate the need for a radically new approach to evaluating environmental change. The positivist view of science cannot capture the essence of environmental sciences because the recent work of “reflexive” ecological modelers shows that this requires a reconceptualization of the way in which values and ecological models interact in scientific process. Reflexive modelers are ecological modelers who believe it is appropriate for ecologists to examine the (...) motives for their choices in developing models; this self-reflexive approach opens the door to a new way of integrating values into public discourse and to a more comprehensive approach to evaluating ecological change. This reflexive building of ecological models is introduced through the transformative simile of Aldo Leopold, which shows that learning to “think like a mountain” involves a shift in both ecological modeling and in values and responsibility. An adequate, interdisciplinary approach to ecological valuation, requires a re-framing of the evaluation questions in entirely new ways, i.e., a review of the current status of interdisciplinary value theory with respect to ecological values reveals that neither of the widely accepted theories of environmental value—neither economic utilitarianism nor intrinsic value theory (environmental ethics)—provides a foundation for an ecologically sensitive evaluation process. Thus, a new, ecologically sensitive, and more comprehensive approach to evaluating ecological change would include an examination of the metaphors that motivate the models used to describe environmental change. (shrink)

I argue that 'deep' ecology (as exemplified by the work of Arnie Naess) involves three inter-related commitments: (1) to an ethics of nature or axiological anti-humanism in which natural entities, processes or systems can possess intrinsic value independently of human beings; (2) a metaphysical naturalism or anti-humanism in which human beings are themselves conceptualized as natural products; (3) a transformative aspect. Although (3) is sometimes cast in personal or psychological terms, I think the idea can be given a properly philosophical (...) reconstruction along the lines of a kind of Ideologiekritik. I give the examples of Heidegger and Adorno to show how deeply our understanding of nature has been corrupted, and hence the depth of conceptual transformation required correctly to conceive nature. But both these thinkers simultaneously demonstrate a hostility to metaphysical naturalism and therefore have ultimately limited value for deep ecology. I then outline three possible relations of axiological to metaphysical commitments: (a) the abandonment of naturalism about values; (b) a projective or transcendentally idealist account of values; (c) an account of values as themselves lodged within the operation of natural systems. My reconstruction of the Ideologiekritiker shows them belonging to (b). So that if deep ecology is to avoid (a), it must embrace (c). Deleuze is much touted by environmental philosophers as contributing to (c). I argue that this is correct, but that the axiological commitments Deleuze manifests in his account of nature are ultimately quite different from those to which deep ecologists appear sympathetic. (shrink)

Climate change continues to have recognizable impacts across the globe, as weather patterns shift and impacts accumulate and intensify. In this wider context, urban areas face significant challenges as they attempt to mitigate dynamic changes at the local level — changes such as those caused by intensifying weather events, the disruption of critical supplies, and the deterioration of local ecosystems. One field that could help urban areas address these challenges is conservation biology. However, this paper presents the argument that work (...) in urban contexts may be especially difficult for conservation biologists. In light of current climate change predictions, conservation biology may need to abandon some of its core values in favor of commitments guiding urban ecology. More broadly, this essay aims to reconcile the goals of restoration and conservation, by reconceptualizing what an ecosystem is, in the context of a world threatened by global climate change. (shrink)

In 2015, Fainos Mangena published an essay entitled “How Applicable is the Idea of Deep Ecology in the African Context?” where he presented a number of arguments to support his thesis that deep ecology as discussed in the West has no place in the African context. Mangena later presented a counter-version of deep ecology that he claims is based on African philosophy. In this paper, I interrogated Mangena’s arguments for rejecting deep ecology and found that they were based on certain (...) erroneous presuppositions. Further, I developed a critique of Mangena’s Shona version of deep ecology which shows it to be impractical, unappealing, and based on a misunderstanding of the true nature of the modern African environment. I employ the method of conversationalism in this work. Keywords: Deep Ecology, African Environmental Ethics, Fainos Mangena. (shrink)

God has created all living and non-living things with a distinctive purpose. As the Sustainer of all, He has also arranged for each living organism a desirable environment that provides sustainable items. So, each life requires a sound environment for sustainability. Ecological studies help us understand organisms’ relationship to the environment around them. As God’s highest creation, humans have a close relationship with Nature to maintain and sustain their lives in vibrant caravans. The philosophical interpretations do accept (...) the intimate relationship between humanity and Nature. However, our lifestyle is based on the rich consumption of resources, the development of new technologies and sciences for processing natural resources, burning fossil fuels, and discharging harmful radiation, which has alienated Nature from humanity. We can also point out other causes responsible for a radical break between human society and Nature. The Qur’ān and the Sunnah of the Prophet of Islām are the primary sources of all arts and thoughts. They may lead us to develop an Islāmic perspective on ecological crises and help us solve them. It is attempted here to understand some of the vital environmental phenomena in the light of these sources of Islām. There is intrinsic goodness, beauty, harmony and orderliness in the creation of God; everything in it, the sky and earth, including the sun, moon, stars, water, air, land and a thousand other things have been created for the benefit of man. The Creator created the universe with a Divine trust, which he had accepted and blessed to live in. He thanks God for all bestowed gifts practical in his entire gamut of human emotional life. From the Islāmic perspective, environmental ethics has become intrinsically relevant to dealing with all issues related to ecological crises. In the present paper, we are attempting to briefly discuss the Islāmic perspective on environmental ethics with particular reference to the Qur’ān and the traditions of Prophet Muhammad. It is assumed that the Islāmic framework on the said topic can also pave the way to bring out its relevance and application in crucial times. Philosophy and Progress, Vol#73-74; No#1-2; Jan-Dec 2023 P 1-20. (shrink)

_From Mastery to Mystery_ is an original and provocative contribution to the burgeoning field of ecophenomenology. Informed by current debates in environmental philosophy, Bannon critiques the conception of nature as?“substance” that he finds tacitly assumed by the major environmental theorists. Instead, this book reconsiders the basic goals of an environmental ethic by questioning the most basic presupposition that most environmentalists accept: that nature is in need of preservation. Beginning with Bruno Latour’s idea that continuing to speak of (...) nature in the way we popularly conceive of it is ethically and politically disastrous, this book describes a way in which the concept of nature can retain its importance in our discussion of the contemporary state of the environment. Based upon insights from the phenomenological tradition, specifically the work of Martin Heidegger and Maurice Merleau-Ponty, the concept of nature developed in the book preserves the best antihumanistic intuitions of environmentalists without relying on either a reductionistic understanding of nature and the sciences or dualistic metaphysical constructions. (shrink)

Since René Descartes famously separated the concepts of body and mind in the seventeenth century, western philosophy and theory have struggled to conceptualize the interconnectedness of minds, bodies, environments and cultures. While environmental psychology and the cognitive sciences have shown that spatial perception is 'embodied' and depends on the aforementioned concepts' interconnectedness, architectural design practice, for example, has rarely incorporated these insights. The article presents research on the epistemological foundations that frame the communication between design theory and practice and (...) juxtaposes it with scientific research on embodied experience. It further suggests that Asian aesthetics, with its long history in conceiving relations and art as interactive, could create a bridge between recent scientific insights and design practice. The article outlines an approach to the interconnectedness of minds, bodies, environments, the sciences and cultures, in favour of a future that is governed by creative wisdom rather than 'smart' efficiency. (shrink)

This anthology is the first such collection to focus on the exclusively philosophical aspects of ecological feminism. It addresses basic questions about the conceptual underpinnings of `women-nature' connections, and emphasises the importance of seeing sexism and the exploitation of the environment as parallel forms of domination. Ecological Feminism is enriched by the inclusion of essays which take differing views of the importance and nature of ecofeminism. It will be an invaluable resource for courses on women's studies, environmental studies (...) and philosophy. (shrink)

Existing predominant approaches within virtue ethics (VE) assume humans as the typical agent and virtues as dispositions that pertain primarily to human–human interpersonal relationships. Similarly, the main accounts in the more specific area of environmental virtue ethics (EVE) tend to support weak anthropocentric positions, in which virtues are understood as excellent dispositions of human agents. In addition, however, several EVE authors have also considered virtues that benefit non-human beings and entities (e.g., environmental or ecological virtues). The latter correspond (...) to excellent character dispositions that would extend moral consideration and care for the benefit of non-human beings, entities, or entire ecosystems. In this direction, a few authors have argued that EVE could be considered non-anthropocentric insofar as it could: (a) promote non-human ends, well-being, and the flourishing of non-human beings and entities; (b) involve significant relations to non-humans. Drawing from different traditions, including ecofeminism and care ethics, we argue for a broader notion of self and a decentered notion of virtues. The broader notion of selfhood corresponds to the “ecological self”, one that can be enacted by both human and non-human beings, is embedded in a network of relations, and recognizes the more-than-human world as fundamental and yet indispensable otherness. We suggest that this broader notion of agency allows for an expansive understanding of virtues that includes a-moral functional ecological virtues, which can be exercised not only by humans but also by certain non-human beings. This alternative understanding of selfhood and ecological virtues within EVE could have several theoretical and practical implications, some of which may enable different types of agencies and transform collective action. (shrink)

We propose the beginnings of a general theory of environments, of the parts or regions of space in which organisms live and move. We draw on two sources: on the one hand on recent work on the ontology of space; and on the other hand on work by ecological scientists on concepts such as territory, habitat, and niche. An environment is in first approximation a volume of space; it is a specific habitat, location, or site that is suitable or (...) adequate for given purposes (of foraging, resting, hunting, breeding, nesting, grooming) in the life of an organism or group of organisms. This spatial notion of environment can be drawn closer to biological and ecological science by taking account of the pertinent physical attributes realized within given spatial regions. (shrink)

As Cuba achieves one of the lowest per capita ecological footprints in the world, the country’s overshoot day was on 1 December 2019, while some European countries already reach this limit in February (e.g., Luxembourg), monitoring the environmental preferences of the Cuban younger generation may offer valuable behavioral or pedagogical insights into such a society. As accepted standardized measures exist in the scales of 2-Major Environmental Values (2-MEV) and the General Ecological Behavior (GEB), both measures are following the (...) necessary psychometric requirement, as they have the unique advantage of repeated independent confirmation (and thus provide an external validity). These captured 40 items of reported behavior originating in six subscales that total in a single main cover score. The first one (2-MEV) monitors individual biocentric and anthropocentric preferences with a 20 item-set by relying upon these two higher-order factors of “Preservation” (PRE) and “Utilization” (UTL). Although many language versions already exist (33 in the case of the 2-MEV) for verifying validities and reliabilities of both scales, a country such as Cuba may affirm that this is due to expected cultural differences as well as their exceptionally low global footprint. Additionally, neither the individual connectedness with nature nor the diurnal preferences within the linear structural model showed a substantial relationship to PRE or UTL. Nevertheless, all the regression scores follow the expected positive or negative directions, albeit not all the fit scores turned out as satisfactorily. Apparently, the applied measures secure a good basis for measuring the attitudinal and behavioral framework, but will need further fine tuning to completely monitor the environmental preferences of Cuban adolescents. (shrink)

This study applies signaling theory to investigate how an organization's environmental actions, in the form of symbolic (Sym) and substantive (Sub) pro-environmental behavior (PEB), impact the perceptions of organizational hypocrisy and perceived integrity of its leaders. The authors collected data from a sample of 211 employees working in various industries at three different points with a 1-month interval and used AMOS-SEM for data analysis. We found a positive relationship between Sym-PEB and organizational hypocrisy, while Sub-PEB was negatively (...) associated with organizational hypocrisy. Findings for mediation analyses revealed that organizational hypocrisy mediated between (a) Sym-PEB and leaders' integrity, and (b) Sub-PEB and leaders’ integrity. We contribute to the leadership and workplace ethics literature by highlighting important paths through which organizational environmental action impacts perceptions of organizational hypocrisy and leaders' integrity. The study reveals the multifaceted nature of organizational pro-environmental behavior and its impact on the integrity of leaders. Our study has important implications for theory and practice. (shrink)

The twentieth century saw the rise of hermeneutics, the philosophical interpretation of texts, and eventually the application of its insights to metaphorical “texts” such as individual and group identities. It also saw the rise of modern environmentalism, which evolved through various stages in which it came to realize that many of its key concerns—“wilderness” and “nature” among them—are contested territory that are viewed differently by different people. Understanding nature requires science and ecology to be sure, but it also requires a (...) sensitivity to history, culture, and narrative. Thus, understanding nature is a fundamentally hermeneutic task. Interpreting Nature brings together leading voices at the intersection of these two increasingly important philosophical discussions: philosophical hermeneutics and environmental philosophy. The resulting field, environmental hermeneutics, provides the center of gravity for a collection of essays that grapple with one of the most compelling issues of our time: how do humans relate to nature? Adopting a broad and inclusive view of “the environment, Interpreting Nature takes up restoration and preservation, natural and built environments, the social construction of nature and nature as it imposes itself beyond our categories, and much more. The rich diversity of contributions illustrates the remarkable fecundity of hermeneutic resources applied to environmental issues. Taken together, the various contributions to this collection mark the arrival of environmental hermeneutics as a distinct field of study. (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 anthology discusses important issues surrounding environmental law and economics and provides an in-depth analysis of its use in legislation, regulation and legal adjudication from a neoclassical and behavioural law and economics perspective. Environmental issues raise a vast range of legal questions: to what extent is it justifiable to rely on markets and continued technological innovation, especially as it relates to present exploitation of scarce resources? Or is it necessary for the state to intervene? Regulatory instruments are available (...) to create and maintain a more sustainable society: command and control regulations, restraints, Pigovian taxes, emission certificates, nudging policies, et cetera If regulation in a certain legal field is necessary, which policies and methods will most effectively spur sustainable consumption and production in order to protect the environment while mitigating any potential negative impact on economic development? Since the related problems are often caused by scarcity of resources, economic analysis of law can offer remarkable insights for their resolution. Part I underlines the foundations of environmental law and economics. Part II analyses the effectiveness of economic instruments and regulations in environmental law. Part III is dedicated to the problems of climate change. Finally, Part IV focuses on tort and criminal law. The twenty-one chapters in this volume deliver insights into the multifaceted debate surrounding the use of economic instruments in environmental regulation in Europe. (shrink)