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61. Environmental Ethics: Volume > 43 > Issue: 3
Bjørn Kristensen Lori Gruen, ed. Critical Terms for Animal Studies
62. Environmental Ethics: Volume > 43 > Issue: 3
Michael Paul Nelson J. Michael Scott, John A. Wiens, Beatrice Van Horne, and Dale D. Goble. Shepherding Nature: The Challenge of Conservation Reliance
63. Environmental Ethics: Volume > 43 > Issue: 3
Andrew J. Corsa John Cage, Henry David Thoreau, Wild Nature, Humility, and Music
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John Cage and Henry David Thoreau draw attention to the indeterminacy of wild nature and imply humans cannot entirely control the natural world. This paper argues Cage and Thoreau each encourages his audience to recognize their own human limitations in relation to wildness, and thus each helps his audience to develop greater humility before nature. By reflecting on how Thoreau’s theory relates to Cage’s music, we can recognize how Cage’s music contributes to audiences’ environmental moral education. We can appreciate the role of music in helping audiences to develop values conducive to environmentally sustainable practices.
64. Environmental Ethics: Volume > 43 > Issue: 3
Matthew Crippen Orcid-ID Africapitalism, Ubuntu, and Sustainability
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Ubuntu originated in small-scale societies in precolonial Africa. It stresses metaphysical and moral interconnectedness of humans, and newer Africapitalist approaches absorb ubuntu ideology, with the aims of promoting community wellbeing and restoring a love of local place that global free trade has eroded. Ecological degradation violates these goals, which ought to translate into care for the nonhuman world, in addition to which some sub-Saharan thought systems promote environmental concern as a value in its own right. The foregoing story is reinforced by field research on African hunting operations that appear—counterintuitively—to reconcile conservation with business imperatives and local community interests. Though acknowledging shortcomings, I maintain these hunting enterprises do, by and large, adopt Africapitalist and ubuntu attitudes to enhance community wellbeing, environmental sustainability, and long-term economic viability. I also examine how well-intentioned Western conservation agendas are neocolonial impositions that impede local control while exacerbating environmental destruction and socioeconomic hardship. Ubuntu offers a conciliatory epistemology, which Africapitalism incorporates, and I conclude by considering how standard moral theories and political divisions become less antagonistic within these sub-Saharan frameworks, so even opponents can find common cause.
65. Environmental Ethics: Volume > 43 > Issue: 3
Manuel Rodeiro Justice and Ecocide: A Rawlsian Account
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According to an environmental application of Rawlsian principles of justice, the well-ordered society cannot tolerate the perpetration of certain environmental harms. This paper gives an account of those harms committed in the form of ecocide. The concept of ecocide is developed, as well as the ideal of eco-relational pluralism, as conceptual tools for defending citizens’ environmental interests. This paper aims to identify persuasive and reasonably acceptable justice claims for compelling states to curtail environmentally destructive activities through recourse to principles firmly established in the liberal tradition, while simultaneously exploring the limitations of such an approach.
66. Environmental Ethics: Volume > 43 > Issue: 3
Nicholas Geiser Orcid-ID Reciprocity as an Environmental Virtue
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Three recent developments in environmental ethics—interest in virtue and character, concern for psychological realism, and collective action required to address global ecological challenges—are in tension with one another. For example, virtue ethical approaches in environmental ethics face objections from “situationist” critique and the strategic dimensions of collective action. This article proposes a conception of reciprocity as a response to this challenge for environmental virtue ethics. Environmental ethics has been traditionally skeptical of reciprocity due to its associations with self-interest, instrumental rationality, and well-defined contractual interactions. However, reciprocity can also be understood as a moral disposition of social agents who wish to respond proportionately and fittingly to the benefits they receive from others. Reciprocity is a psychologically robust moral disposition appropriate to contexts of strategic interaction underlying a variety of conservation and common pool resource challenges. As an environmental virtue, reciprocity’s example demonstrates that environmental virtue ethics need not give up psychological realism or concern with collective action.
67. Environmental Ethics: Volume > 43 > Issue: 3
News and Notes
68. Environmental Ethics: Volume > 43 > Issue: 4
Richard Newman John Lauritz Larson. Laid Waste! The Culture of Exploitation in Early America
69. Environmental Ethics: Volume > 43 > Issue: 4
Ben Mylius Steve Vanderheiden. Environmental Political Theory
70. Environmental Ethics: Volume > 43 > Issue: 4
Bryan E. Bannon Christian Diehm. Connection to Nature, Deep Ecology, and Conservation Social Science: Human-Nature Bonding and Protecting the Natural World
71. Environmental Ethics: Volume > 43 > Issue: 4
Espen D. Stabell Why Environmental Philosophers Should Be "Buck-Passers" about Value
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The value of nature has been extensively debated in environmental ethics. There has been less discussion, however, about how one should understand the relation between this value and normativity, or reasons: if something in nature is seen as valuable, how should we understand the relation between this fact and claims about reasons to, for example, protect it or promote its existence? The “commonsense” view is that value gives rise to reasons. The buck-passing account of value (BPA), on the other hand, implies that for an entity or state of affairs in nature to be valuable just is for it to have properties (other than that of being valuable) that provide reasons to promote or have a pro-attitude towards it. BPA has been extensively debated, but has received little attention in environmental philosophy. In this paper, it is argued that the view suggests a “reasons first” approach to environmental ethics, and that it should be preferred to competing accounts of value in the context of environmental ethics.
72. Environmental Ethics: Volume > 43 > Issue: 4
Igor Eterović Orcid-ID Grounding Responsibility to Future Generations from a Kantian Standpoint
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The problem of responsibility to future generations is inherently related to responsibility for the environment. Attempting to provide a new grounding for the figuration of such responsibility, Hans Jonas used Immanuel Kant’s ethics as a paradigm of traditional ethics to provide a critique of their limitations in addressing these issues, and he found three crucial problems in Kant’s ethics (formalism, presentism, and individualism). Kant’s philosophy provides enough material for an answer to Jonas by building an account which 1) gives a teleological grounding of responsibility for the environment and consequently responsibility to future generations; 2) enables the establishment of collective responsibility towards the idea of moral progress, which includes future generations; and 3) answers Jonas’s challenge by extending moral concerns to other living and non-living beings and especially to future generations.
73. Environmental Ethics: Volume > 43 > Issue: 4
Jean-Paul Vessel Orcid-ID Desert-Adjusted Utilitarianism, People, and Animals
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Recent decades have witnessed a surge in philosophical attention to the moral standing of non-human animals. Kantians, Neo-Kantians, utilitarians, and radical animal rights theorists have staked their claims in the literature. Here Fred Feldman’s desert-adjusted utilitarianism is introduced into the fray. After canvassing the prominent competitors in the dialectic, a conception of an overall moral ranking (relative to a moral choice scenario) consonant with desert-adjusted utilitarianism is developed. Then the conception’s implications regarding the particular locations of individual people and animals in such rankings across various scenarios is explored. Ultimately, it is argued that when it comes to evaluating whether or not some benefit (or burden) morally ought to be bestowed upon some specific person or animal, this new conception of an overall moral ranking is sensitive to a wider range of morally relevant phenomena than its more prominent competitors.
74. Environmental Ethics: Volume > 43 > Issue: 4
Michel Bourban Orcid-ID Strong Sustainability Ethics
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This article explains how strong sustainability ethics has emerged and developed as a new field over the last two decades as a critical response to influential conceptions of weak sustainability. It investigates three competing, normative approaches to strong sustainability: the communitarian approach, the Rawlsian approach, and the capabilities approach. Although these approaches converge around the idea that there are critical, non-substitutable natural resources and services, they diverge on how to reconcile human development and environmental protection. The aim of the paper is to provide a critical overview of these three perspectives, but also and mostly to show that when we put them into dialogue with each other, we can clarify the demands of sustainability. The paper concludes that the capabilities approach is the most suitable way to think about sustainability, but only if it goes beyond its dominantly anthropocentric view.
75. Environmental Ethics: Volume > 43 > Issue: 4
Referees 2021
76. Environmental Ethics: Volume > 43 > Issue: 4
Index to Volume 43
77. Environmental Ethics: Volume > 44 > Issue: 1
Yogi Hale Hendlin Orcid-ID Stan Cox. The Green New Deal and Beyond: Ending the Climate Emergency while We Still Can
78. Environmental Ethics: Volume > 44 > Issue: 1
Jeremy David Bendik-Keymer Thomas Nail. Theory of the Earth
79. Environmental Ethics: Volume > 44 > Issue: 1
Blake Francis Orcid-ID Climate Change Injustice
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Many climate change ethicists argue wealthy nations have duties of justice to combat climate change. However, Posner and Weisbach disagree because there is a poor fit between the principles of justice and the problem of climate change. I argue in this paper that Posner and Weisbach’s argument relies on what Judith Shklar calls “the normal model of justice,” the view that injustice results when principles are violated. Applying Shklar’s critique of normal justice, I argue that Posner and Weisbach’s argument limits injustice to include complaints that match rules and principles, shielding the unjust from responsibility and assuming falsely that judgments about injustice can be made from a singular perspective. Drawing on Shklar, this paper develops an account of climate change as a complement to mainstream climate ethicists. On this account, injustice results from indifference and the voices of those impacted by climate change and climate change policy have priority.
80. Environmental Ethics: Volume > 44 > Issue: 1
Daniel Weltman Orcid-ID Covert Animal Rescue: Civil Disobedience or Subrevolution?
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We should conceive of illegal covert animal rescue as acts of “subrevolution” rather than as civil disobedience. Subrevolutions are revolutions that aim to overthrow some part of the government rather than the entire government. This framework better captures the relevant values than the opposing suggestion that we treat illegal covert animal rescue as civil disobedience. If animals have rights like the right not to be unjustly imprisoned and mistreated, then it does not make sense that an instance of animal rescue will be justifiable only if it meets criteria for justified civil disobedience, e.g., the requirement that the civil disobedient not rescue more animals than would be necessary to communicate their message. Thus, the framework of subrevolution is a more apt way to analyze animal rescue.