I will clarify when and how a tension arises between epistemic environmentalism (a new focus on assessing and improving the epistemic environment) and respect for epistemic autonomy (allowing, empowering, and requiring people to each govern their own beliefs). Using the example of participatory conceptual engineering (improving the linguistic environment through rational discussion with broad participation), I will also identify an option for avoiding the tension—namely, participatory environmentalism. This means a new focus on how people can each contribute to improving the (...) shared epistemic environment through rational deliberation and thereby govern their own beliefs that are shaped by that environment. (shrink)

Beyond Environmentalism is the first book of its kind to present a timely and relevant analysis of environmentalism.

Islamic environmentalism is an intellectual movement whose representatives discuss contemporary environmental problems in the language of Islamic theology. This field includes Shariah-based environmental law, environmental activism, and environmental philosophy. This article is an overview of the genealogy of this philosophical trend: key names will be listed and their contributions to the development of this movement will be analyzed. For example, the legacy of Sayyid Hossein Nasr, considered the founding father of Islamic environmentalism, will be examined in detail. The religious and (...) ethical program of this philosophical movement will be analyzed in detail. The categorical apparatus to which Islamic eco-activists, philosophers, and ulema turned as the Islamic environmental agenda expanded will also be examined, such as how the concepts of khalifa, hima, and misan were conceptualized. Philosophers whose writings we will turn to include Iraqi philosopher and jurist Mawil Izzi Dien, British eco-activist Fazlun Khalid, Egyptian Grand Mufti Ali Jumaa, and representatives of so-called “Western Islam” Ziauddin Sardar and Tariq Ramadan. The example of Indonesia will be used to examine how Islamic eco-theology has formed the basis of a multilevel environmental policy. The thesis of the fundamental contradiction underlying Islamic environm entalism is put forward. On the one hand, this movement in its present form genetically dates back to the European protest movements of the 1960s and 70s, which opposed the culture of mass consumption, impersonal materialism, and overproduction. On the other hand, an equally important part of the rhetoric of a number of Islamic modernists, including on ecology, is the emphasis on the break with Western neoliberal values. The special role of social media in the promotion of Islamic eco-activism is noted separately. (shrink)

I motivate and develop a normative framework for undertaking work in applied epistemology. I set out the framework, which I call epistemic environmentalism, explaining the role of social epistemology and epistemic value theory in the framework. Next, I explain the environmentalist terminology that is employed and its usefulness. In the second part of the paper, I make the case for a specific epistemic environmentalist proposal. I argue that dishonest testimony by experts and certain institutional testifiers should be liable to the (...) sanction of inclusion on a register of epistemic polluters. In doing so, I explain the special role that experts and the relevant institutional testifiers play in the epistemic environment and how the proposal is justified on the basis of that special role. (shrink)

(1994). Environmentalism vs. value subjectivism: Rejoinder to Anderson and Leal. Critical Review: Vol. 8, No. 3, pp. 467-473. doi: 10.1080/08913819408443353.

Environmentalists have levelled severe criticism against the history of Western philosophy for failing to protect the environment and for aiding in its destruction. The paper reviews that criticism and its shortcomings. It is proposed here, on the other hand, that environmentalism is deeply indebted to several key ideas in the West's intellectual tradition and that environmentalism is itself the product of these ideas. The paper examines these constituitive notions and considers reasons why the derivation of environmentalism from them has (...) not been more apparent. (shrink)

Drawing from a rich mix of survey data, interviews, and access to internal meetings, Brian Doherty and Timothy Doyle show how FoEI has developed a distinctive environmentalism, which allows for the differences in context between regions and across the North-South divide.

My aim is to discuss the rhetoric of expertise as objective, and ideology-and value-free, on the example of environmental policy. The first section introduces examples of the common rhetorical figure of expert, ideology-free environmental protection, revealing their presuppositions. The second introduces objects of comparison - the cartoonish proposals of wiping out humanity - with the aim of showing that the two groups of proposals assume an analogous rhetoric. The third section discusses some prominent features of various proposals of?population control?, along (...) with the links to the current surge of so-called eco-fascism. The aim is to show that all these phenomena represent a scale of the idea of ideology-free environmentalism. The concluding section discusses the distorted understanding of expertise, ideology, and politics, central to examples given in the previous sections, as leading to deplorable ignorance or callous cynicism, and therefore, in effect, a moral failure. (shrink)

In Skeptical Environmentalism, Robert Kirkman raises doubts about the speculative tendencies elaborated in environmental ethics, deep ecology, social ecology, postmodern ecology, ecofeminism, and environmental pragmatism. Drawing on skeptical principles introduced by David Hume, Kirkman takes issue with key tenets of speculative environmentalism, namely that the natural world is fundamentally relational, that humans have a moral obligation to protect the order of nature, and that understanding the relationship between nature and humankind holds the key to solving the environmental crisis. Engaging the (...) work of Kant, Hegel, Descartes, Rousseau, and Heidegger, among others, Kirkman reveals the relational worldview as an unreliable basis for knowledge and truth claims, and, more dangerously, as harmful to the intellectual sources from which it takes inspiration. Exploring such themes as the way knowledge about nature is formulated, what characterizes an ecological worldview, how environmental worldviews become established, and how we find our place in nature, Skeptical Environmentalism advocates a shift away from the philosopher’s privileged position as truth seeker toward a more practical thinking that balances conflicts between values and worldviews. (shrink)

ABSTRACT The mainstreaming of environmental concerns paradoxically obscures their political dimension: as the goals of environmentalism become accepted, they are reduced to administrative problems to be solved in a purely technocratic way. This technocratic environmentalism has fueled a populist backlash that challenges the scientific basis of environmentalism. As a result, contemporary environmentalism appears to be stuck in a depoliticizing opposition between technocracy and populism. A possible way out of this depoliticizing trap consists in recognizing the intrinsic contestability of the core (...) premises on which environmentalism is based, since it is not merely the result of a straightforward application of scientifically provable facts, but also depends on normative principles and value choices. This opens the possibility for an internal pluralization of environmentalism, which shifts emphasis from the depoliticizing struggle between technocratic environmentalism and populist anti-environmentalism to the inherently political rivalry between different types of environmentalism. (shrink)

I examine the close relationship between radical environmentalism and postmodernism. I argue that there is an incoherence within most postmodernist thought, born of an unwillingness or incapacity to distinguish between claims true from an ontological or epistemological perspective and those appropriate to the exigencies of political life. The failure to distinguish which differences make a difference not only vitiates postmodernist thought, but also runs up against some of the fundamental assumptions of radical environmentalism.

The growing collective consensus among the public is to possess environmental attitudes, as the majority consider themselves to be “environmentalists.” However, does the public’s environmental attitudes or concern translate into environmentally responsible behaviors? This study sought to verify among undergraduate students the level of environmentalism—the relation of environmental attitudes and responsible behaviors. College students were targeted because they will be the future custodians, planners, policy makers, and educators of the environment and its issues. Environmental attitudes were analyzed using the (...) revised New Ecological Paradigm (NEP) scale, and behaviors were measured with the Environmentally Responsible Behavior Index. Overall, college students in this sample were sympathetic toward the environment, and they supported the NEP ideology. However, except for recycling, students were not very participative in various environmentally responsible behaviors. Additionally, consistent with previous studies, the attitude-behavior relations were weak or modest at best. (shrink)

As the ecological crisis becomes increasingly pressing, the relation of environmentalism and democracy is spotlighted with new instancy. On one hand, the capability of present democratic governments to take adequate political action is seriously questioned. On the other hand, environmentalism is charged of being anti-democratic. This paper, in a first step, examines the “green” criticism of and sometimes actual departures from democracy. Drawing on that analysis as well as a pragmatist concept of democracy, the elements of an “ecological democracy” will (...) be outlined in a second step. Democracy, then, is not only a way of collective-problem solving, but also a form of life that has an intrinsic value, even in the face of unresolvable problems and failure. Striving for transformation and the best possible scenario nevertheless, finally, demands an attitude of ecological meliorism, which will be briefly outlined. (shrink)

How can an environmental ethic be developed that encompasses the concerns of both free market proponents and environmentalists? In this article we approach the environment-market debate using Adam Smith’s writings in The Theory of Moral Sentiments, The Wealth of Nations, and Lectures on Jurisprudence. Smith’s guiding principle for solving prominent conflicts of self-interest is that government intervention is required when the economic activities of some cause harm to others. The solution that follows from Smith’s analysis is a governmentfunded, independent, (...) democratically controlled, and democratically accountable mediating structure that derives impartial decisions and is authorized to impose its just and fair decisions on affected parties. In practical terms, this analysis provides the ethical foundation for the wide-ranging development of stakeholder panels composed of public interest group representatives and business representatives and empowered to develop solutions to public conflicts arising out of environmental problems. (shrink)

_Gale_ Academic OneFile includes Environmentalism: death and resurrection by Mark Sagoff. Read the beginning or sign in for the full text.

Since the early 2000s, authoritarianism has risen as an increasingly powerful global phenomenon. This shift has not only social and political implications, but environmental implications too: authoritarian leaders seek to recast the relationship between society and the government in every aspect of public life, including environmental policy. When historians of technology or the environment have investigated the environmental consequences of authoritarian regimes, they have frequently argued that authoritarian regimes have been unable to produce positive environmental results or adjust successfully to (...) global structural change, if they have shown any concern for the environment at all. Put another way, the scholarly consensus holds that authoritarian regimes on both the left and the right generally have demonstrated an anti-environmentalist bias, and when opposed by environmentalist social movements, have succeeded in silencing those voices. This book explores the theme of environmental politics and authoritarian regimes on both the right and the left. The authors argue that in instances when environmentalist policies offer the possibility of bolstering a country's domestic (nationalist) appeal or its international prestige, authoritarian regimes can endorse and have endorsed environmental protective measures. The collection of essays analyse environmentalist initiatives pursued by authoritarian regimes, and provide explanations for both the successes and failures of such regimes. Looking at a range of case studies from a number of countries, including Brazil, China, Poland and Zimbabwe. (shrink)

Liberal environmentalism, or green politics, intends to Dind a compromise between the prevailing global economic order and the need to protect the environment. The idea of sustainability, introduced in the Rio Summit, is the central component of international climate agreements. But on closer analysis, it can be argued that the problem of climate change is rooted in a neo-liberal system in which corporate interests collude with state policies. The free market is one of the fundamental causes of the systematic destruction (...) of the environment. Big corporations, so motivated by proDit, cannot be trusted to absorb the huge social costs of environmental degradation. For this reason, the use of indigenous wisdom is proposed to balance our way of life and environmental preservation. The study argues that climate justice would require dismantling an exploitative economic order to avert the existential threat from changing climactic patterns. (shrink)

People are more likely to think statements are valid when they agree with them than when they do not. We conducted four studies analyzing the interference of self-reported ideologies with performance in a syllogistic reasoning task. Study 1 established the task paradigm and demonstrated that participants’ political ideology affects syllogistic reasoning for syllogisms with political content but not politically irrelevant syllogisms. The preregistered Study 2 replicated the effect and showed that incentivizing accuracy did not alleviate these differences. Study 3 revealed (...) that syllogistic reasoning is affected by ideology in the presence and absence of such bonus payments for correctly judging the conclusions’ logical validity. In Study 4, we observed similar effects regarding a different ideological orientation: environmentalism. Again, monetary bonuses did not attenuate these effects. Taken together, the results of four studies highlight the harm of ideology regarding people’s logical reasoning. (shrink)

ABSTRACT What have natural aesthetics and environmentalism in common? Not much if the former deals with nature as if it were an artwork or a gallery of art objects, or if the latter grounds the protection of nature in consequentialist terms. Suppose, however, one adopts a non-consequentialist environmentalism which, further, stakes out a primary view of nature as terrain rather than as habitat; i.e., a view which is not biocentric (life-centred), let alone anthropocentric. This environmentalism is rooted in the belief (...) that we are prima facie bound not to interfere in any of the world undefined by culture whether or not it supports life. There is a reason forbidding us from strip-mining the far side of the moon, say, even though no habitat is thereby destroyed, nor is there any blight creating visual offence to those immediately affected. To furnish the reason for such an ‘acentric’environmentalism, one needs a natural aesthetic. Why? By elimination, because the stock appeals grounding any moral stance—to rights or interests or happiness or autonomy—are unavailable. The ‘subject’of an acentric environmentalism is insensate. But an ‘acentric’aesthetic seems even more curious than its environmentalist dependent. It would entail an aesthetic viewpoint indifferent to human scale and perspective, the very factors which underwrite any cultural aesthetic. So, is such an aesthetic possible? The barest glimpse of how it might look concludes this paper. (shrink)

Recent works on the historical sources of the environmental movement neglect environmental philosophy. They therefore fail to distinguish between two different currents of thought: ruralism – the romantic glorification of rural life; and environmentalism – a philosophy which is based on scientific information, anti-speciesism and respect for all organisms. These works, therefore, mistakenly identify 'political ecology' with right-wing ideologies.

One of the chief problems of the American environmental movement is the definition of philosophy—the exploration, examination, and elucidation of ideas—of the many different causes that have been combined in it. In this book Joseph Petulla sorts out the various issues and concepts of environmentalism by tracing their inspiration and values from the three traditions of environmental thought—the biocentric, the ecologic, and the economic. He examines the movement's historical roots, assumptions, goals, values, politics, struggles, successes, limitations, trends, and, finally, the (...) priorities it has brought to the national consciousness. This disentangling, clarifying process involves political implications and judgments about the recent directions of the environmental movement. Absolutist assumptions and methodologies often lead environmentalists and their opponents into conflict, yet even conflict groups must live with each other in the natural world, and that natural world must be understood by reason. This book attempts to establish wider ethical understanding and a political basis for support of environmentalism by promoting rational discussion about increasingly important subjects. (shrink)

Edward Abbey and Terry Tempest Williams, exemplars of the American nature writing tradition and representative examples of modern American environmentalist politics, replicate the foundationalist epistemological assumptions of mystics in the Christian tradition. I examine the work of Richard Rorty for the encouragement his pragmatism gives to environmentalists to move away from traditional metaphysical concerns and toward a politics accountable solely to democratic reason-giving practices. Such practices, which Rorty connects to the Enlightenment’s aim to emancipate thought from any nonhuman form (...) of epistemological authority, are more adept at meeting the challenge of environmental justice as well as more productive of the hope all environmentalists need in the work to stem climate change’s worst effects. I conclude by turning to Robert Brandom on the creative possibilities mystical experience opens to Abbey, Williams, and environ-mentalists like them, for which Rorty is unable to account. (shrink)

That some animals need to prey on others in order to live is lamentable. While no one wants predators to die of starvation, a world in which no animal needed to prey on others would, in some meaningful sense, be a better world. Predation is lamentable for four primary reasons: predation often inflicts pain on prey animals; it often frustrates prey animals’ desires; anything other than lamentation—which would include relishing predation as well as being indifferent to it—is in tension with (...) sensitivity to many other forms of hardship and suffering; and lamenting is demanded by the virtues of compassion and gentleness. One can lament predation even while acknowledging respects in which predation is genuinely praiseworthy. One can esteem admirable traits developed through and displayed in predation without esteeming the mechanism through which they are developed or the activity in which they are displayed. In addition, appreciating the check on population that predation provides does not preclude lamenting predation. While holding these positions does involve opposing nature itself and failing to appreciate predators for exactly what they are, doing so does not disqualify a person as an environmentalist. Finally, one can lament predation without being logically committed thereby to preventing or disrupting it. (shrink)

This article seeks to advance connecting the two societal priorities of environmental protection and what has been called ‘Indigenous reconciliation’ through arts-based communication (and particularly arts-based research), to help engage and inspire people towards sustaining a healthy planet and a just society. Through lenses of social justice, decolonizing critique and holistic environmental ideologies, this work explores theoretical and practical, real-world intersections of environmentalist, Indigenous and arts-based imperatives and ways of knowing. The goal is twofold: first, to seek to engage readers (...) in viewing the colonization of the planet and its First Peoples as intimately related, and ultimately, to bring together diverse literatures to suggest ideas, language and a model to foster communication aimed at redressing both of those colonialist evils. To acknowledge this intersection of environmental and Indigenous approaches in arts-based settings, the term ‘environmental conciliation’ is proposed and defined as ‘environmental protection in ways that acknowledge, address, and aim to redress imbalances in power among Indigenous people and non-Indigenous settlers honestly, respectfully, openly, creatively and positively. (shrink)

Two models of environmentalism are considered. One — hard line environmentalism — is a theory which unites environmental ethics and political theory; the other — soft environmentalism — is a package of the two as two distinctive levels of moral reasoning. It is argued that hard‐line environmentalism is a‐democratic, rests on wrong methodological assumptions, and is friendly to the environment just so long as being so serves a sought‐after ‘psychological revolution’. Soft environmentalism is to be preferred also because its idea (...) of democracy must be national and international rather than local. Since in the ‘new’ Europe people will move very often and will therefore fail to develop a sense of ‘place’ which is local, it may be a waste of time to emphasise ‘localism’ as part of environmentalism. (shrink)

Why, after fifty years of fossil fuelled “brown growth” and steadfast refusal to join international agreements on carbon reduction did South Korea prioritize “green growth” as an overarching national initiative in 2008? Our principal aim is to explain Korea’s ambitious pursuit of GG since that time. We argue that Korean-style environmentalism is best understood as an extension of the long-held philosophy of developmentalism amongst the policy-making elite. We first examine the origins and specify the central tenets of this new philosophy (...) that we term developmental environmentalism. We then discuss the motivations that led the policymakers to embrace developmental environmentalism, and the means by which GG was translated into swift and sustained policy action. While the empirical focus of this article is Korea, we conclude by tentatively proposing an analytical framework that might explain why some countries are more likely than others to initiate a sustained shift towards GG. (shrink)

When the Supplement to the Oxford English Dictionary went to press in 1971, it still recognized only one sense of ‘environmentalism’ – as the name of a particular sociological theory holding that the differences between human cultures were to be wholly explained in terms of such factors as soil, climate and food supplies. As for the now cognate term ‘ecological’, that too had a purely scientific significance. The German zoologist Ernst Haeckel had coined the word ‘ecology’ in its German form (...) as early as 1870, to signify ‘the investigation of the total relations of the animal both to its organic and its inorganic environment’. It was soon extended beyond animals to the study, in these terms, both of plant life and of human societies. (shrink)

In 'Doing and Allowing', Samuel Scheffler argues that if a person sees herself as subject to norms of individual moral responsibility, then the content of her first-order substantive norms of individual moral responsibility must attribute greater responsibility to what one does than to what one could, but fails, to prevent. This paper is about how a morally responsible agent could deny the doctrine of doing and allowing, why an environmentalist should, and what this means for environmental ethical theory.

Existing research demonstrates a positive connection between psychedelics and increased nature relatedness. Enhanced affective ties toward nature are widely framed as being built into the pharmakon itself, and the relevance of experiences remains little understood. This paper turns to neoshamanic ayahuasca ceremonies in Europe, exploring the way specialists and attendants refer to nature in speech and performance. I argue that ritual framings performed during these ceremonies provide fertile ground for affective ties to emerge through substance‐induced experiences. I trace such framings (...) by exploring how medicine and healers are being coded; how specific materialities are rendered meaningful; and how individual experiences are discussed at such retreats. I argue that even while participants prioritize individual healing, personal development, or the satisfaction of psychonautical curiosity, environmentalism appears to be anchored by the proceedings themselves. Thus, this paper opens up for analysis ceremonial substance use as a contact zone where coherence is produced intersubjectively. (shrink)

This paper enhances postnatural environmentalism (represented by Steven Vogel) by highlighting and incorporating selected concepts from Martin Heidegger's ontology. In particular, I examine Heidegger's detailed analysis of the affinity between phusis and techne, the critique of ‘replaceability’, the problem of ‘proper use’, and his earlier concept of a tool structure. This analysis is aimed at grounding the metaphysical and ethical significance of technical artefacts. It shows that Heidegger can support postnatural environmentalism's claim that artefacts should not be jettisoned by environmental (...) thinking because that leads to reckless treatment of them. Exploration of these issues also contributes to environmental interpretations of Heidegger's philosophical legacy, which were limited to natural beings. (shrink)

The present work sets out to examine the intersection between Igbo eschatology and environmentalism. It seeks to determine how the tenets of Igbo eschatology impact on environmental conservation. The approach is conversational. Given that the work centers on a particular cultural area, an ethnic nationality in West Africa with unique cultural symbols, the paper also employs the tool of hermeneutics. It is discovered that the Igbo eschatology is characteristically this-worldly, cyclic and perceives human existence as continuous given the possibility of (...) reincarnation. Accordingly, it impacts a sense of permanence or semi-immortality on the evanescent earthly existence thus rendering the optimism or motivation which environmentalism, a futuristic endeavor, demands. This is unlike an otherworldly, linear and terminal eschatology which forecloses the possibility of continuous existence and demotivates for the care of the environment. Secondly, given the animistic and this-worldly orientation, the symbolic presence of the eschata such as the ancestors and spirits in the mundane world elevates the status and compels respect and care for nature or the environment. The paper therefore submits that the Igbo eschatology is pro-environmentalism. (shrink)

Environmentalism has been a part of the ideological landscape of liberal societies for nearly three decades. Classical liberals have not yet succeeded, however, in articulating a coherent response that would be relevant to politically active environmentalists, as well as to liberals receptive to postmodern ideas. Robert C. Paehlke argues that, conservative liberals being in fact hostile to environmental thinking, moderate progressivism and environmentalism should enter into a close alliance. This paper challenges both assertions. Admittedly, not all currents within contemporary (...) conservative liberalism could play a part in the development of a neoliberal environmentalist movement. One current, however, the skeptical tradition, whose origin can be traced back to the Scottish Englightenment, is remarkably well suited to this task. Progressivism, on the other hand, could end up smothering the environmental movement under the weight of its own certainties. (shrink)

In an influential paper, Elliott Sober raises philosophical problems for environmentalism, and proposes a basis for being an environmentalist without discarding familiar, traditional ethical theories, a basis consisting in the aesthetic value of nature and natural entities. Two of his themes are problematic. One is his objection to arguments from the unknown value of endangered species, which he designates “the argument from ignorance,” but which should instead be understood as arguments from probability. The other concerns his attempt to avoid holistic (...) value theories by appealing to aesthetic value. If one invokes Derek Parfit’s response to the non-identity problem, one can appeal to another tradition-related approach that Sober neglects, which can readily be employed in support of species preservation without disparaging aesthetic value or endorsing holistic theories. (shrink)

The Computational Metaphor is an extremely influential notion, and more than any other trend has given rise to the field of Cognitive Science. Environmentalism is at present better formalised as a political movement than as a scientific paradigm, despite significant research by Gibson and his followers. This article attempts to address the difficult problem of synthesising these two apparently antagonistic research paradigms.

The collapse of the Soviet Union, all hope that Eastern European communism might somehow be transformed into a more attractive, less environmentally destructive social order than the liberal democratic societies of the West has been destroyed. The description of the modern predicament by Alvin W. Gouldner has become even more poignant: "The political uniqueness of our own era then is this; we have lived and still live through a desperate political and social malaise, while at the same time we have (...) outlived the desperate revolutionary remedies that had once been thought to solve them." If this is the case, there is reason to examine the failure of the Soviet Union more closely. Was it possible that things might have worked out differently; and if so, does this provide any orientation for the present? In this paper I will show how an alternative path for Soviet society had been charted, and partly implemented, in the 1920's by the radical wing of Bolshevism, a path which made environmental conservation a central issue. And I will suggest that this is the path which holds most hope for the future. (shrink)

Environmentalists commonly offer three motives for why human populations need to be reduced or stabilized. One group maintains that human numbers threaten natural goods that should be preserved: biodiversity and ecosystems. A more extreme group maintains that we are taking up more than our fair share of the planet, eliminating species that have just as much right to be here. A third group advocates controlling human populations in order to prevent the environment from being degraded to the point that (...) it harms people. I intend to examine in light of Catholic social teaching whether these proposed motives for controlling population are always anti-life. (shrink)

A commitment to engage with the structural and historical processes that result in discrimination and injustice in the utilisation of natural resources and landscapes is an epistemic responsibility that must be achieved in order to imagine a just society in which environmental justice is a feasible possibility. Indian author Bhoopal’s Forests, Blood & Survival: Life and Times of Komuram Bheem (2023), translated from Telugu by P A Kumar, is one such literary narrative that vividly portrays the injustices endured by tribal (...) communities in India at the hands of colonial forest officers, money lenders, capitalist extractive authorities, and other oppressive authorities. In this context, the article explicates this narrative of tribal communities to demonstrate and encourage alternative viewpoints and positions of tribal cultures that may confront the dominance of colonial-capitalist logic as a monolithic framework in environmental discourse. In doing so, the first section discusses the natural environment of the tribes and their way of life, followed by an intervention on the colonial brutality and injustices that tribals have been subjected to, and finally, how their resistance is deemed to be subaltern environmentalism. (shrink)

In this essay, Andrew Stables notes that philosophies such as existentialism, humanism, and environmentalism come in either exploratory or active forms: that is, one can study the nature of existence or the human, or one can ascribe to a way of life in an attempt to improve the world. Among the major influences on active environmentalist thought are humanism, socialism, posthumanism, and post- colonialism. In many cases, however, such ways of thinking can be as damaging or unsuccessful as they may (...) be ameliorative and successful. The search for an environmentalist Way, Stables maintains, must transcend entrenched binaries, oppositions, and ideologies without lapsing into thoroughgoing antirealism or willfully ignoring current realities. Here, he explores the valuable contributions that Daoist and Buddhist texts and practices have to offer in this search. (shrink)

To express concern for our "relationship" with our environment is immediately to raise the questions of what our environment is and what sort of relationship we do--or ought to--have with it. While environmental thinkers frequently make broad factual and normative claims about our environment, I argue that these claims are usually based on a profound misunderstanding of the scope and limits of human knowledge; specifically, they overlook the ambiguity of our knowledge of our environment in favor of the apparent certainty (...) of speculative philosophy. I take as an important symptom of this the pronounced ambivalence of environmental thinkers toward the sciences, in consequence of which environmental thought cannot adequately integrate detailed, scientific knowledge of the material relationships that constitute our environment and bind us to it. ;Drawing from sources in the history of philosophy, the history and philosophy of science, and the phenomenology of Merleau-Ponty, I re-evaluate the conceptual and theoretical bases of environmental thought, assess the possibilities and limits of our knowledge of material relationships as studied by ecology and the other environmental sciences, and discuss relevance of that knowledge for practical decision-making. James Lovelock's "Gaia" hypothesis serves as the key example throughout. ;Finally, I establish that an emphasis on scientific knowledge, properly understood, results in a radical revision of the meaning and the prospects of environmental thought. I identify three aspects of this revision: from theories of "relatedness" to an appropriate attention to material, particularly biological, relationships; from "biocentrism" to a newly constituted "anthropocentrism"; and from intellectualism to a more broadly based "environmental pragmatics," in which philosophy and the sciences each play a vital though narrowly circumscribed role. (shrink)

This work provides a reflective assessment of recent developments, social relevance and future of environmental political theory, concluding that although the alleged pacification of environmentalism is more than skin deep, it is not yet quite deep enough. This book will appeal to students and researchers of social science and philosophers with an interest in environmental issues.

Much of American environmentalism's passion and political power, as well as shortcomings and tactical failures, have their origin in the movement's demands for new attitudes toward nature as well as new laws and policies. A full understanding of environmentalism requires seeing it as a secular faith, movement concerned with ultimate questions of humans' place and purpose in the world. This perspective explains much about its development, its emphasis on individual action, the vehemence of its opposition, and its political failure in (...) the last generation. Comparisons with other national environmental movements, not considered here, constitute an important topic for further research. (shrink)

Animal liberationism and environmentalism generally are considered incompatible positions. But, properly conceived, they simply provide answers to different questions, concerning moral standing and intrinsic value, respectively. The two views together constitute an environmental ethic that combines environmental justice and environmental care. I show that this approach is not only consistent but defensible.

The growth of environmental ethics as an academic discipline has not been accompanied by any cultural movement toward sustainability. Indices of ecological degradation steadily increase, and many of the legislative gains made during the 1970s have been lost during the Reagan-Bush anti-environmental revolution. This situation gives rise to questions about the efficacy of ecophilosophical discourse. We argue (1) that these setbacks reflect, on the one hand, the skillful use of rhetorical tools by anti-environmental factions and, on the other, the indifference (...) (even hostility) of the ecophilosophical communitytoward rhetoric, (2) that since the linguistic turn in philosophy, no rigid line of demarcation can be maintained between rhetoric and philosophy, and (3) that rhetoric offers resources to the ecophilosophical community that increase its potential to effect change in society. (shrink)

Anthropocentrism is "the belief that there is a clear and morally relevant dividing line between humankind and the rest of nature, that humankind is the only principal source of value or meaning in the world" p. 51.