The first anthology to highlight the problems of environmental justice and sustainable development, Reflecting on Nature provides a multicultural perspective on questions of environmental concern, featuring contributions from feminist and minority scholars and scholars from developing countries. Selections examine immediate global needs, addressing some of the most crucial problems we now face: biodiversity loss, the meaning and significance of wilderness, population and overconsumption, and the human use of other animals. Spanning centuries of philosophical, naturalist, and environmental reflection, readings include the (...) work of Aristotle, Locke, Darwin, and Thoreau, as well as that of contemporary, mainstream figures like Bernard Williams, Thomas Hill, Jr., and Jonathan Glover. Works by Val Plumwood, Bill Devall, Murray Bookchin, and John Dryzek comprise a radical ecology section. Featuring insightful section introductions by the editors, this comprehensive and timely collection of philosophical and environmental writing will inform, enlighten, and encourage debate. (shrink)

This book presents a radical and intuitive argument against the notion that intentional action, agency and autonomy are features belonging only to humans. Using evidence from research into the minds of non-human animals, it explores the ways in which animals can be understood as individuals who are aware of themselves, and the consequent basis of our moral obligations towards them. The first part of this book argues for a conception of agency in animals that admits to degrees among individuals and (...) across species. It explores self-awareness and its various levels of complexity which depend on an animals’ other mental capacities. The author offers an overview of some established theories in animal ethics including those of Peter Singer, Tom Regan, Bernard Rollin and Lori Gruen, and the ways these theories serve to extend moral consideration towards animals based on various capacities that both animals and humans have in common. The book concludes by challenging traditional Kantian notions of rationality and what it means to be an autonomous individual, and discussing the problems that still remain in the study of animal ethics. (shrink)

Of all the issues related to animal ethics discussed in this handbook, perhaps the most visible is captivity. This chapter begins with an overarching critique of captivity in Lori Gruen’s “Incarceration, Liberty and Dignity.” It proceeds to a fundamental challenge to the ethical defensibility of zoos in Liz Tyson’s “Speciesism and Zoos.” The final set of essays detail the harm produced by the captivity of nonhuman animals who are known to be intellectually, emotionally and socially sophisticated. Catherine Doyle’s “Elephants in (...) Captivity” summarizes the critical discoveries about elephants that show why life in zoos and circuses is ethically indefensible. Rejecting the resistance of many marine mammal scientists to recognize “the overwhelming scientific evidence showing that captivity does not work for dolphins and whales,” Lori Marino’s “The Marine Mammal Captivity Issue” calls for all involved to cooperate in creating a “paradigm shift—a new way of relating to marine mammals.” This chapter concludes with Thomas White’s “Whales, Dolphins and Humans,” which argues that the fundamental problem regarding the captivity of cetaceans is that most marine mammal scientists and executives in the entertainment industry are blind to the ethical significance of the scientific facts already known. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Remembering Herb FingaretteMichael Nylan (bio)Over the years, several people have remarked to me that Herb "disappeared" or "disengaged" after his retirement. His standing, at the time of his retirement, was beautifully captured in the 1999 volume Rules, Rituals, and Responsibility: Essays Dedicated to Herbert Fingarette, edited by his student Mary Bockover.But remembering Herb Fingarette, I recall the first two times I spoke with him, by email and eventually in (...) person. I wrote, while preparing the Norton Critical Edition of the Analects, the brief sketch I had devised, mainly on the basis of Confucius: The Secular as Sacred, in which I described him as a New Confucian and a pragmatist. He promptly wrote back to deny both philosophical affiliations. (Hans Sluga's remarks below suggest that Herb did not see himself as a joiner or partisan.) But I got the rest right, apparently, as my sketch of him circled around the opening to his book, a work that changed many people's lives, including those of two friends of mine, Henry Rosemont and Roger Ames:When I began to read Confucius, I found him to be a prosaic and parochial moralizer. … Later, and with increasing force, I found him a thinker with profound insight and with an imaginative vision of man equal in its grandeur to any I know. … Confucius can be a teacher to us today—a major teacher, not one who merely gives us a slightly exotic perspective on the ideas already current. He tells us things not being said elsewhere; things needing to be said. He has a new lesson to teach.1Herb's contribution in that book lay mainly in his willingness to rethink Confucius from the ground up, "to make him new." To the day before he died, that was Herb, still evolving and reformulating his thoughts. One glimpses this in "Being Ninety-Seven," the documentary about Herb that his grandson Andrew Hasse directed and edited, one short clip of which has drawn no fewer than five million views on YouTube, under the title "The Meaning of Life: A Ninety-Seven Year Old Philosopher Looks at Life."I finally met Herb on a fine spring day in 2010, some three years after he had moved to Berkeley, when Henry Rosemont, Jr. happened to be in town. Henry insisted I meet Herb, and he was plainly immensely proud of being the first to write a good review of Herb's work, which so many [End Page 857] Click for larger view View full resolutionHerbert Fingarette, 1921–2018. Photo © Thomas H. Hahn.eminent Sinologists had panned (Herb being outside the field; Herb saying something that might force a change in their ways of thinking; Herb being so clear about his ideas that there was no academic obfuscation). Herb had always been one of the few gods in my academic pantheon, and I was frankly a bit scared to meet him and sound stupid. But Henry had a genius for bringing people together, and by the end of the first meeting Herb and I were well on our way to becoming fast friends. (It didn't hurt that Herb's only child, Ann Hasse, was about to marry one of the Berkeley colleagues whom I most esteem, Erich Gruen.)A few years later, after his wife Leslie died, I asked him, after a decent interval, whether writing so powerfully about the philosophy of dying had helped him when he was confronting it in the case of Leslie, his beloved wife and astute editor. He said quietly, "Not one bit," and from then on I knew I could absolutely trust him. For such a complex man, he was also a person who embraced radical honesty and full engagement, which meant that Herb, nearly always exquisitely polite, could on rare occasions burst forth with a snarky comment, when particularly frustrated with the world or its inhabitants. He was a human being keenly aware of the responsibility that survival brought, despite the frailties encountered when going through life. One felt always that one was conversing with a lifelong seeker after truths large and small, with the result that many a time he was impatient with my tendency... (shrink)

Featuring essays from leading philosophical scholars, __12 Modern Philosophers__ explores the works, origins, and influences of twelve of the most important late 20th Century philosophers working in the analytic tradition. Draws on essays from well-known scholars, including Thomas Baldwin, Catherine Wilson, Adrian Moore and Lori Gruen Locates the authors and their oeuvre within the context of the discipline as a whole Considers how contemporary philosophy both draws from, and contributes to, the broader intellectual and cultural milieu.

In this comprehensive introduction to animal ethics, Lori Gruen weaves together poignant and provocative case studies with discussions of ethical theory, urging readers to engage critically and empathetically reflect on our treatment of other animals. In clear and accessible language, Gruen provides a survey of the issues central to human-animal relations and a reasoned new perspective on current key debates in the field. She analyses and explains a range of theoretical positions and poses challenging questions that directly encourage readers to (...) hone their ethical reasoning skills and to develop a defensible position about their own practices. Her book will be an invaluable resource for students in a wide range of disciplines including ethics, environmental studies, veterinary science, women's studies, and the emerging field of animal studies and is an engaging account of the subject for general readers with no prior background in philosophy. (shrink)

"In Entangled Empathy, scholar and activist Lori Gruen argues that rather than focusing on animal rights, we ought to work to make our relationships with animals right by empathetically responding to their needs, interests, desires, vulnerabilities, hopes, and unique perspectives. Pointing out that we are already entangled in complex and life-altering relationships with other animals, Gruen guides readers through a new way of thinking about and practicing animal ethics. Lori Gruen is Professor of Philosophy and Coordinator of Wesleyan Animal Studies (...) at Wesleyan University. She is the author of Ethics and Animals and co-editor, with Carol Adams, of Ecofeminism: Feminist Intersections with Animals and the Earth."--Back cover. (shrink)

Val Plumwood urged us to attend to earth others in non-dualistic ways. In this essay I suggest that such attention be promoted through what I call "engaged empathy." Engaged empathy involves critical attention to the conditions that undermine the well being or flourishing of those to whom empathy is directed and this requires moral agents to attend to things they might not have otherwise. Engaged empathy requires gaining wisdom and perspective and, importantly, motivates the empathizer to act ethically.

The Essays on the Active Powers of Man was Thomas Reid's last major work. It was conceived as part of one large work, intended as a final synoptic statement of his philosophy. The first and larger part was published three years earlier as Essays on the Intellectual Powers of Man. These two works are united by Reid's basic philosophy of common sense, which sets out native principles by which the mind operates in both its intellectual and active aspects. The (...) Active Powers shows how these principles are involved in volition, action, and the ability to judge morally. Reid gives an original twist to a libertarian and realist tradition that was prominently represented in eighteenth-century British thought by such thinkers as Samuel Clarke and Richard Price. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Flavius Josephus and Flavian RomeErich S. GruenJonathan Edmondson, Steve Mason, and James Rives, eds. Flavius Josephus and Flavian Rome. Oxford: Oxford University Press, 2005. xvi + 400 pp. 8 black-and-white ills. Cloth, $135.Josephus is now coming into his own. Previously scorned as tendentious time-server and panderer to the powerful, he has received increasingly serious attention in recent years. Indeed, a veritable Josephus industry has emerged, with regular international (...) colloquia, a burgeoning number of publications, and major commentaries on individual works (and parts of works) in the course of publication though collaborative projects in both German and English. And properly so. Josephus for too long remained the province primarily of scholars in Jewish studies. Classicists, for the most part, marginalized or ignored him. That neglect seems quite myopic in view of the unusually large corpus and the importance of Josephus not only for Jewish history but also for classical literature and historiography, for the perceptions of imperial power by subordinate peoples, and for the place of "alien wisdom" in the intellectual and cultural world of the Roman empire. The shift toward fuller and closer scrutiny of Josephus' work by classical scholars is now well underway—and most welcome.The essays in this volume laudably promote that enterprise. They grow out of a stimulating conference held at York University in Toronto in 2001. The editors deserve credit for focusing on a critical but largely overlooked subject: the relationship of Josephus' work to the social, political, and cultural setting in which he wrote, namely that of Rome in the Flavian era. Unlike most conference volumes, the quality of the papers is uniformly high, and the collection as a whole unusually coherent. The volume is a model example of its genre.The Jewish war culminated in the destruction of the Temple in Jerusalem in 70 c.e. The consequences for Jewish history, of course, were momentous, a familiar and frequently explored topic. Much less studied but indispensable for an understanding of Josephus' work are the reverberations in Rome. The Flavian emperors exploited their victory to publicize, justify, and entrench a new imperial dynasty. Fergus Millar valuably surveys the monuments of Rome instituted to commemorate the conquest of Judaea: the arches erected for Titus, the Colosseum built with the spoils of the Jewish war (as Alföldy stunningly demonstrated a few years ago), and the Temple of Peace where the most celebrated objects [End Page 615] captured in Jerusalem were deposited. The Flavian public-relations spin not only celebrated military prowess but also made a pointed contrast with the age of Nero and underscored the arrival of a pax Flaviana. Advertisement of triumph over Judaea could hardly make the Jews of Rome comfortable, as Martin Goodman argues. He adds that imposition of the fiscus Iudaicus under Vespasian and malicious accusations under Domitian against those who lived like Jews but did not acknowledge their Judaism must have produced an oppressive atmosphere in the Flavian years. James Rives goes beyond this, arguing that the destruction of the Temple and the depositing of sacred objects represented a genuine effort to stamp out the Temple cult which, in Roman eyes, constituted a civic cult and a threat to imperial stability. Daniel Schwartz's paper, with different objectives, extends this theme still further. He points to the ostensibly anomalous decision to resume the administration of the Jewish state as a Roman province instead of bestowing it upon the Roman supporter Agrippa II as an enlarged kingdom. For Schwartz, this amounted to a decision to eliminate Judaea as a territorial entity, a decision reflected in the fact that the term Ioudaioi tended to lose its geographical connotation thereafter and became a designation for "Jews" rather than "Judaeans." The scene after 70, in short, was grim indeed. One might question some of the more speculative ideas expressed in these essays, such as Goodman's suggestion that "Judaizing" indicated opposition to the Flavian regime or Rives' notion that Rome regarded Jerusalem as a rival focus of loyalty in the empire. Nonetheless, the climate in Rome for a Jewish intellectual like Josephus, after the fall of Jerusalem, would not seem to have been the most hospitable and... (shrink)

This chapter contains sections titled: Utilitarianism Practical Ethics A Meaningful Life References.

In lieu of an abstract, here is a brief excerpt of the content:Reflecting Back, Looking Forward:Ethics and the Environment at 25Lori Gruen (bio)Twenty-five years ago, when Ethics and the Environment launched, I remember having engaging conversations with the late founding editor, Victoria Davion, about just how important feminist thinking was to ethical explorations of our vexed relationships with the more than human world. She promised to promote feminist philosophical scholarship in this journal and she kept that promise. Although I'm quite (...) skeptical of "metrics" I did a search on the term "feminism" in the three prominent journals that publish on ethics and the environment and was not surprised to find that this journal contains 147 results where there are 51 in Environmental Values and just 33 in Environmental Ethics, a journal that has been publishing longer than Ethics and the Environment.Before the journal launched, Vicky, Chris Cuomo, and I spoke regularly about the value that feminist philosophical insights brought to environmental ethics. While we disagreed on a variety of issues (should the climate be central? Should we center our relationships with other animals?) and names (should we think of ourselves as "ecofeminists" or "ecological feminists"?) and had lively debates with other ecofeminists, including Carol Adams, Greta Gaard, Marti Kheel, Deborah Slicer, Val Plumwood, and Karen Warren, among others, we all shared a commitment to feminist methodology as well as recognizing the crucial need to incorporate ecofeminism into environmental ethics and praxis.Part of the reason it is important to incorporate ecofeminist insights into environmentalism is that ecofeminism builds on work in feminist philosophy that uncovers various biases that distort our knowledge and our relationships. For example, feminist epistemologies help us to see how testimony from those outside the center are undervalued or ignored. This has become painfully clear in environmental justice struggles; communities of [End Page 3] color are disproportionately impacted by exposure to toxins and are then burdened with finding "experts" who can "objectively" assess their claims. Ecofeminists have helped identify the inequity of looking to so-called objective expertise when communities are suffering. This sort of epistemic injustice is getting worse in the face of extreme weather events, in at least two ways. Many people who are impacted by hurricanes, floods, and earthquakes, are often not well positioned to navigate institutions that may be able to help, if those institutions even exist. And as sea ice melts and oceans rise, indigenous people's multi-generational wisdom is often overlooked, while their communities are simultaneously imperiled.Another reason that feminist and ecofeminist analyses are crucial for environmental philosophy is that ecofeminists can correct certain problematic frameworks that often hinder our abilities to reshape our relationships with the more than human world. Ecofeminists have long been critical of the abstract individualism that has permeated environmental ethics, including animal ethics (Adams and Gruen, 2014). This focus on abstract individualism leads to faulty analyses of our place in the natural world, as many holistic environmental philosophers have argued. Ecofeminists have also provided important challenges to holism in environmental philosophy, as the categorical "wholes" tend to occlude important differences within and between them. (Kheel, 2007). Ecofeminists have sought to contextualize ecological sensibilities to illuminate how systems of power differentially structure our relationships with each other and our environments.Vicky's commitment to incorporating feminist and ecofeminist perspectives as a central part of this journal's vision has also provided newer scholars with a venue for further development of ecofeminist thinking, as can be seen in A.E. Kings' "Intersectionality and the Changing Face of Ecofeminism" (2017) and Chaone Mallory's "What's in a Name? In Defense of Ecofeminism (Not Ecological Feminisms, Feminist Ecology, or Gender and the Environment)" (2018) published in the special tribute issue to Vicky. New thinking is always important, but in the face of global climate collapse, it is more important than ever.This journal has also been one of the go-to venues for animal ethics. In the early days of environmental ethics, there was a complex debate about what role, if any, animal ethics should play in environmental ethics. Over 35 years ago, two of the early pioneers, J. Baird Callicott (1980) and the late Marti Kheel (1985), argued in the pages of... (shrink)

Currently an unprecedented number of individuals live in captivity. There has been an increase in attention to the harms of human bondage and confinement, and the harms of captivity for non-human animals is beginning to come into sharper view. Those who do focus on other animals in captivity have tended to focused on pain, suffering, and killing with much less attention to the potentially devastating effects of denying liberty. Incaceration does cause physical and psychological harm, but it also is a (...) violation of autonomy. I argue that other animals have autonomy, they make choices within their species-typical behavioral repertoire and these choices are meaningful to them. Denying them the freedom to exercise their autonomy by keeping them incarcerated, under captive control, is thus ethically problematic. (shrink)

Though conditions of captivity vary widely for humans and for other animals, there are common ethical themes that imprisonment raises. This volume brings together scholars, scientists, and sanctuary workers to address these issues in fifteen new essays.

In June 2010, Rosie, a descendant of the chimpanzees sent into space, and thirteen others were shipped from New Mexico to a laboratory in Texas for possible use in hepatitis research. They were to be the first group of approximately two hundred chimpanzees to be reintroduced to invasive research. These chimpanzees had been in semiretirement for a decade after being removed from an enormous laboratory that was in egregious violation of the Animal Welfare Act. I, along with many bioethicists, scientists, (...) primatologists, and others, have long been arguing against the use of chimpanzees in invasive research on ethical grounds. The United States is now poised to join the rest of the world in ending invasive research on our closest primate relatives. (shrink)

Consciousness, understood as an awareness of what is going on that helps shape one’s experiences, is one of the ways that scholars have distinguished animal life from the rest of the natural world. Beings that have interests in having good experiences and avoiding bad ones deserve our moral attention, and this quality is an important feature of ethical engagement with other sentient beings, both human and nonhuman. What interests matter and why they matter is a subject of disagreement that has (...) affected what we judge to be permissible or impermissible treatment of other animals. Empathy toward and respect for other animals takes us beyond attention to their suffering and has us focus on what counts as well-being for others, by their own lights. (shrink)

Is there something distinctive about humanity that justifies the idea that humans have moral status while non-humans do not? Providing an answer to this question has become increasingly important among philosophers as well as those outside of philosophy who are interested in our treatment of non-human animals. For some, answering this question will enable us to better understand the nature of human beings and the proper scope of our moral obligations. Some argue that there is an answer that can distinguish (...) humans from the rest of the natural world. Many of those who accept this answer are interested in justifying certain human practices towards non-humans—practices that cause pain, discomfort, suffering, and death. This latter group expects that in answering the question in a particular way, humans will be justified in granting moral consideration to other humans that is neither required nor justified when considering non-human animals. In contrast to this view, an increasing number of philosophers have argued that while humans are different in a variety of ways from each other and other animals, these differences do not provide a philosophical defense for denying non-human animals moral consideration. What the basis of moral consideration is and what it amounts to has been the source of much disagreement. (shrink)

Texto originalmente apresentado como aula inaugural do Programa de Pós-graduação em Ciências da Religião da PUC Minas. Trata da epistemologia e dos desafios da investigação em Ciências da Religião. Partindo do problema de base da religiosidade na Educação, do fenômeno religioso e sua dimensão profunda, o artigo segue uma densa investigação sobre os limites e horizontes das Ciências da Religião. Palavras-chave: Ciências da Religião; Religião; Religiosidade; Educação; Ensino religioso. ABSTRACT This text was originally presented as the opening class of the (...) Postgraduate Programme in Sciences of Religion of PUC Minas. It concerns the epistemology and challenges of investigation in Sciences of Religion. Starting from the fundamental question of religiosity in Education, of the religious phenomenon and its deep dimension, the article embarks on a close investigation into the limits and horizons of the Sciences of Religion. Key words: Sciences of religions; Religion; Religiosity; Education; Religious teaching. (shrink)

Ancient Rhodes reached a pinnacle of power in the early second century B.C. For twenty years—from Apamea to Pydna—her fleet was unrivalled in the Aegean and her mainland possessions encompassed most of Lycia and Caria. Ally and helpmate of Rome in the war on Antiochus III, Rhodes gained much profit from the association, in prestige and territorial acquisitions. But her heyday was brief, her fall swift and calamitous. After Pydna, Rhodes felt the heavy hand of Rome: she forfeited most of (...) her mainland holdings; her economy suffered ruinous setback; the island republic was humbled and humiliated. So dramatic a reversal of fortune demands explanation. (shrink)

Lately there has been increased attention to the philosophical issues that death raises, but the focus remains individualistic. Death is philosophically puzzling. Death is thought to be bad for the individual who dies, but there is no one there to experience death as a harm. In this paper I argue that the harm of death is a social harm. Of course, social relationships are fundamentally changed when any member of a social group dies. Death is harmful for those left behind. (...) The problem is not just that social relations are harmed by the loss of a loved one. The very meaning and value of our lives and projects are shaped by social relations. By recognizing death as a social harm that many animals, human and nonhuman, experience, we may be better prepared for the work of mourning. (shrink)

In this timely collection, some of the world's leading ethicists grapple with the variety of issues posed by human embryonic stem cell research. Investigates the moral status of the embryo including the creation of chimeras and paying for gametes (eggs and sperm) and embryos for research purposes Provides a thorough evaluation of the ethics and politics of regulating hESC research, and the privacy, confidentiality, and informed consent in the conduct of research and clinical investigations Essential reading for scientists, philosophers, policy (...) makers, and all who are interested in the ethical conduct of science Contributors include David DeGrazia, Lori Gruen, Elizabeth Harman, John Harris, Jeff McMahan, Don Marquis and Peter Singer. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 12.2 (2007) 124-125MuseSearchJournalsThis JournalContents[Access article in PDF]A Few Thoughts on the Future of Environmental PhilosophyLori GruenThe potential of Environmental Philosophy to serve as an interdisciplinary bridge seems to be as strong as ever, and focusing on ways to enhance and expand philosophical engagement in multi/inter-disciplinary environmental projects is important. Continuing to develop work on environmental justice and eco-justice both theoretically and practically is one rich (...) way to promote interdisciplinary engagement and expand the possibilities for environmental thinking more broadly. For example, environmental justice inquiry often attracts students to environmental philosophy and environmental science who would not ordinarily be interested in philosophy or science. Environmental justice issues also provide significant service-learning opportunities that can encourage students and faculty to develop more sophisticated ways of integrating theory and practice while working with local communities. Integrating service-learning projects into environmental philosophy/studies classrooms inevitably encourages the development of interdisciplinary skills that will serve faculty and students and allows for greater discussions of local environmental problems to be addressed both inside and outside the classroom.As discussions of global justice, human rights, transnational feminism, and egalitarianism continue to gain prominence in philosophy, political science, feminist studies, and law, it is important that environmental philosophers continue developing ways to contribute to the dialogue. Environmental philosophers can certainly help enliven and deepen the practical as well as theoretical significance of these discussions. The new area of "cultural environmental studies" is one place this might happen, but it is certainly possible for environmental philosophers to engage in these analyses in other contexts.Environmental philosophers have a tendency to look at large systemic issues, and as climate change becomes increasing pressing it is important not to ignore the particularity of risks and potential harms for different human communities as well as non-human animals who may be disproportionately impacted. Non-human animals are facing alarming dangers from anthropogenic environmental destruction. At the end of [End Page 124] 2006, the baiji, or Chinese river dolphin, went extinct in the polluted Yangtze River; early in 2007, the UN reported an "emergency situation for the orangutan" in Borneo and Sumatra and experts predict their extinction within the next 20 years; dramatic climate events have had increasingly worrying impacts on isolated populations, from the whooping crane to the Asian elephant; unsustainable logging continues to threaten great apes and other species in Africa as more areas are opened for the trade in bushmeat; global warming is threatening the polar bear with extinction; recreational boating is decimating the manatees; and we can expect the losses to mount. Attending to the biodiversity loss as well as animal suffering must be a priority.Lori Gruen is Associate Professor of Philosophy at Wesleyan University where she also chairs the Feminist, Gender, and Sexuality Studies Program and directs the Ethics in Society Project. She has published extensively on topics in ecofeminist ethics and epistemology, environmental justice, and feminist analyses of human relations to non-human animals. She is currently writing a book exploring the complex philosophical issues raised by our relations to captive chimpanzees. E-mail: [email protected] JournalContentsTop... (shrink)

INTRODUCTION Although the writings of Thomas Reid are very fertile and interesting, his life is biographically barren in comparison to such seventeenth - and ...

Sex, Morality, and the Law combines legal and philosophical arguments to focus on six controversial topics; homosexual sex, prostitution, pornography, abortion, sexual harassment, and rape. Suitable for use in several disciplines at both undergraduate and graduate levels, this anthology includes critical court decisions and essays representing a diversity of conservative, liberal, and feminist positions.

Vesilind, P.A. There Is No Such Thing As Environmental Ethics,Science and Engineering Ethics 2:307–318.Dr. Gruen is Co-editor ofReflecting on Nature: Readings in Environmental Philosophy and has published on the topics of animals, ethies, and the environment.

We think Hall (2013) is correct in arguing that the environmental movement needs a stronger narrative and believe that such a narrative requires significant nuance. Hall rightly recognizes the importance of appropriately framing the current narratives appealed to by the environmental movement. They are too simplistic and, as such, misleading. The optimistic frames tend to ignore the real losses people experience in trying to live greener lifestyles. The ‘doom and gloom’ frames are apt to foster a sense of hopelessness rather (...) than motivate change. However a stronger narrative, as we think Hall would agree, requires that the more qualitative, multifaceted, and mutable nature of value be considered. (shrink)

Irradiar a fé cristã é um anseio legítimo também hoje, se não resvalar em proselitismo ou manipulação. As motivações de hoje não são as mesmas que levaram a "impor" a fé como único caminho de salvação. Irradiar a fé visa a um enriquecimento mútuo, dos cristãos e dos outros, acolhendo as diferenças. O diálogo exige a compreensão do interlocutor e de sua motivação. Esta varia pela complexidade das situações socioculturais e pela diversidade das etapas da vida e ainda pela tendência, (...) bem moderna, a sempre experimentar o novo e a refazer o projeto de vida. Irradiar a fé é criar as condições para que as pessoas façam uma experiência. Experiência é mais que vivência: é interpretar as vivências, é dar-lhes um sentido último. E são muitos os desafios: empenho por qualidade evangélica e uma política pastoral de qualidade. As idéias lançadas neste artigo estão mantidas em aberto. Mais importante é o debate que elas podem provocar. (shrink)

As knowledge about the devastating consequences of human action on the environment grows, so does the urgency of finding answers to questions about how we ought to think about and act toward the natural world. Over the last twenty-five years, philosophers have attempted to develop an environmental ethic that can answer these questions. The most common articulations of environmental ethics set out to establish the value of nature beyond its mere usefulness to humans, a value referred to in the literature (...) as intrinsic value. I critically examine two of the leading versions of environmental ethics which attempt to establish the intrinsic value of nature and find them wanting. I then turn to an alternative, ecofeminist approach to thinking about our obligations to the non-human world that is not preoccupied with establishing the intrinsic value of nature. I highlight some of the strengths and weaknesses of such an approach. In the end, I point in a new direction for answering questions about our relationship to the environment and for solving some of the most pressing global environmental problems; one that I call an ecofeminist contextualist approach to valuing nature. (shrink)

This special issue marks the culmination of Hypatia's twenty-fifth anniversary year. We kicked off the celebration of Hypatia's quarter century as an autonomous journal with a conference, "Feminist Legacies/Feminist Futures," which drew close to 150 attendees—a capacity crowd, and more than twice what we'd expected in the planning stages! The conference provided an opportunity to reflect on how Hypatia came to be and how it has shaped feminist philosophy.

In order to reach its full potential, human embryonic stem cell (hESC) research requires the use of human oocytes. There is currently a shortage of human eggs for research, and this shortage is likely to continue, as many states and countries prohibit their sale for research purposes, while at the same time condoning unregulated markets for oocytes for use in assisted reproduction. In this essay I first explore possible alternative sources of oocytes for hESC research and conclude that, at present, (...) women are the best source. I then examine arguments about exploitation and commodification that are often raised to prohibit payment to women for oocytes in both the reproductive and research contexts and find these arguments wanting. I conclude by suggesting that ethical concerns raised about a market in oocytes do not warrant a prohibition on the sale of eggs, but that a regulated market can consistently minimize ethical concerns while respecting women and providing important resources for advances in hESC research. (shrink)

Reid's ideas on education are a direct development of his theory of the mind, and the writings in this volume form an integral part of his philosophy that has, until now, been ignored.