Academic literature on the topic 'Ecocentric ethics'
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Journal articles on the topic "Ecocentric ethics"
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Howie, John. "Human-Centered or Ecocentric Environmental Ethics?" Philosophy in the Contemporary World 2, no. 3 (1995): 1–7. http://dx.doi.org/10.5840/pcw19952313.
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Surmeli, Hikmet, and Mehpare Saka. "Preservice teachers’ anthropocentric, biocentric, and ecocentric environmental ethics approaches." International Journal of Academic Research, no. 5 (October 15, 2013): 159–63. http://dx.doi.org/10.7813/2075-4124.2013/5-5/b.23.
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Allen, Jess, and Bronwyn Preece. "Decentring the stage: Towards an ecocentric ethics of performance." Performing Ethos: International Journal of Ethics in Theatre & Performance 4, no. 2 (July 1, 2015): 89–101. http://dx.doi.org/10.1386/peet.4.2.89_2.
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Allen, Jess, and Bronwyn Preece. "Decentring the stage: Towards an ecocentric ethics of performance." Performing Ethos: International Journal of Ethics in Theatre & Performance 5, no. 1 (July 1, 2015): 3–15. http://dx.doi.org/10.1386/peet.5.1-2.3_2.
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Molina-Motos, David. "Ecophilosophical Principles for an Ecocentric Environmental Education." Education Sciences 9, no. 1 (February 13, 2019): 37. http://dx.doi.org/10.3390/educsci9010037.
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As environmental slogans have been permeating the social imaginary and permeating the conceptual and axiological dimensions of the different educational currents, Environmental Education has been prompted to define its own specific nature in contrast to the supposedly more integrative educational movements. In contrast to the historical or meta-theoretical strategies of specification and foundation of environmental education, we propose the establishment of some principles derived from genuinely ecological and ecocentric environmental philosophies; the ecophilosophies. This work reviews—in a conciliatory framework and with a pedagogical interest in mind—the most significant contributions of land ethics, deep ecology, social ecology, ecofeminism and the change of paradigm ecologies. The result is a set of facets, key categories and features that offer an integrated and synoptic view of how Ecocentric Environmental Education (EEE) could be based on ecophilosophical principles. In addition, the contrasting features that define those non-ecocentric perspectives of Environmental Education are proposed, and a deconstructive transition of these in alliance with another reconstructive ecophilosophical feature is suggested as the central intention of the Environmental Education methodology. Finally, the value of the theoretical proposal is defended as a foundation and framework for future pedagogical specifications and methodological developments.
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Mickey, Sam. "Contributions to Anthropocosmic Environmental Ethics." Worldviews: Global Religions, Culture, and Ecology 11, no. 2 (2007): 226–47. http://dx.doi.org/10.1163/156853507x204941.
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AbstractThis essay is an articulation of various contributions to anthropocosmic environmental ethics—an approach to environmental ethics emerging within the study of religion and ecology. In an anthropocosmic approach to environmental ethics, humans are intimately intertwined with the environment. Rather than placing value on a particular center (e. g., anthropocentric, biocentric, ecocentric) and thus excluding and marginalizing something of peripheral value, an anthropocosmic approach to ethics seeks to facilitate the mutual implication of humanity and the natural world, thereby affirming the interconnectedness and mutual constitution of central and peripheral value. Although the adjective "anthropocosmic" may seem obscure or vague, an examination of the genealogy of the term, beginning with its appearance in the works of Mircea Eliade, discloses numerous resources that have important contributions to make to the development of viable environmental ethics.
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Lesňák, Slavomír. "Modernism and nihilism of the Constitution for the Earth." Ethics & Bioethics 9, no. 1-2 (June 1, 2019): 57–63. http://dx.doi.org/10.2478/ebce-2019-0005.
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Abstract This article uses the post-modern Nietzsche affirmation as a criterion for an analysis of the philosophical concept of the Constitution for the Earth (Šmajs, 2015) and other texts by Josef Šmajs, the principal author of the theory of evolutionary ontology. The author draws the attention of the group of authors of the Constitution for the Earth to the risk of the modernist and nihilist application of evolutionary ontology and proposes that the theory be extended to include new criteria and methods to enable it to be applied in a more acceptable manner. The author places efforts aimed at the biophilic transformation of culture into the value-based and ethical framework of moderate anthropocentrism instead of the ecocentric approach preferred by the creators of evolutionary ontology. The author also underlines the risk of the application of an ecocentric approach through the application of recent analysis of media presentations of those who support and deny climate change in the work entitled Environmental Ethics and Behavioural Change (Franks, Hanscomb & Johnston, 2018).
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Burns, Georgette Leah, Jim MacBeth, and Susan Moore. "Should dingoes die? Principles for engaging ecocentric ethics in wildlife tourism management." Journal of Ecotourism 10, no. 3 (November 2011): 179–96. http://dx.doi.org/10.1080/14724049.2011.617450.
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Setyabudi, Muhammad Nur Prabowo. "Ecological Virtue: Articulating Tolerance as a Mutual-Respect Between Human Being and Environment." International Journal of Interreligious and Intercultural Studies 3, no. 1 (April 28, 2020): 35–41. http://dx.doi.org/10.32795/ijiis.vol3.iss1.2020.683.
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This paper elaborates the meaning of eco-tolerance in the context of ecological community between human and environment. Tolerance is often discussed as theological conception related to the relationship between religion (religious virtue) or socio-political conception related to the relationship between community or identity (political virtue). But how to build a tolerant relationship between human and their environment? What kind of wisdom that we need? I discuss about tolerance as an ecological wisdom or, “ecological virtue”, and a need for human to become a moral subject who has an ecological insight. I will elaborate ethical arguments from the perspective of virtue ethics, one of important disciplines in normative ethics, and environmental ethics, the most important branch in applied ethics, which describe that humans really need to have a mindset of ecocentric oriented, be wise and respectful toward the nature and the environment, build a mutual respect relationship, tolerance is not only a main value in political community, but also a main value in ecological community in a mutual respect ecosystem atmosphere and the existence of mutual recognition between human and nature.
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Garrett, Ryan. "A Cartesian Approach to Environmental Ethics." Environmental Ethics 40, no. 3 (2018): 261–68. http://dx.doi.org/10.5840/enviroethics201840323.
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The philosophy of René Descartes has been attacked by environmental ethicists for supposedly being pivotal in preventing the formulation of proper environmental concerns and attitudes. Yet, Descartes’ philosophy if read charitably is, in fact, effective in developing a proper environmental ethic. He believed God created two kinds of substances, mental and physical; humans are composed of a mental and physical substance, plants and animals of only a physical substance. He argued that humans, animals, and plants, despite their difference in substance, share the same status of creatures and interact with one another. Morally, Descartes argued that humans properly serving God receive theistic pleasure from promoting the welfare of their communities. Humans, animals, and plants exist in an ecological community with one another. Thus, Descartes’ philosophy naturally develops a theo-ecocentric environmental ethic as humans will receive theistic pleasure in promoting the welfare of ecological communities.
Dissertations / Theses on the topic "Ecocentric ethics"
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Frigo, Giovanni. "Toward an Ecocentric Philosophy of Energy in a Time of Transition." Thesis, University of North Texas, 2018. https://digital.library.unt.edu/ark:/67531/metadc1248406/.
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Ecocentrism is a philosophical position developed in the field of environmental philosophy that offers an alternative view of the complex relationships between humans and the nonhuman world. This dissertation develops an ecocentric philosophy of energy in order to account for a wider set of ethics and values dimensions involved in energy politics. It focuses especially on inter-species justice as a crucial missing element behind even those energy policies that seek to transition society from fossil fuels to renewable energy sources. The goal is to develop an ecocentric philosophy of energy that accounts for the fundamental and deep ecological interdependences of human and nonhuman animals, plants, and other living and non-living beings.
I start with an introduction and a summary of the chapters followed in chapter 2 by a clarification of the terms "paradigm" and "energy." In chapter 3 I offer an exploration of the origins of the "energy paradigm" or the predominant understanding of energy that emerged during modernity (18th century onwards). The modern energy paradigm progressively became a "traditional" forma mentis that is nonetheless based on flawed presuppositions about the human-energy-nature relationship. I criticize the homogeneous, colonizing and hegemonic nature of this paradigm, unveil its tacit anthropocentric and instrumental assumptions, and show how it still fuels contemporary lifestyles and policy. Chapter 4 presents a literature review that traces the most significant contributions from the humanities (broadly construed to include social sciences such as anthropology and sociology) to the study of energy. In this chapter, I also focus on the scarcer yet relevant literature on energy's metaphysical, ontological, and ethical dimensions. In chapter 5 I develop the theory of a radical, ecocentric philosophy of energy, building on the work of other ecocentric thinkers such as Holmes Rolston III, J. Baird Callicott, and Arne Naess. Chapter 6 suggests paths towards the realization, in praxis, of this ecocentric philosophy of energy. It provides the sketch of an "ecocentric energy ethic" to enhance an ecologically sustainable and inter-species just energy transition. This normative framework is intended as a flexible and nonetheless precise "moral compass" that supports an ecocentric turn in the human-energy-nature relationship. The energy ethic outlines key principles to evaluate the "morality" of energy policies, practices, and technologies. These principles can provide ethical guidance to energy practitioners (engaged consumers, energy users, educators, designers, and public policy makers) and thus contribute to the theoretical and practical achievement of an ecologically sound and inter-species just energy transition.
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Sögaard, Desireé. "Kommunikation ur ett miljöetiskt perspektiv: Hur ser diskursen ut för den svenska skogen?" Thesis, Malmö högskola, Fakulteten för kultur och samhälle (KS), 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-23526.
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Förlust av biologisk mångfald är ett av de största hoten mot vår planet och våra ekosystem. Mer natur behövs skyddas och det är en viktig del i Sveriges miljöarbete. Skog är den naturform i Sverige som har lägst andel skydd och mer skog behöver skyddas för att nå miljömål och internationella åtaganden. Syftet med uppsatsen var att undersöka hur kommunikation bör se ut för att få ”allmänheten” att börja engagera sig för eller vilja fortsätta engagera sig för skydd av skog. Allmänheten är en viktig faktor eftersom de väljer politiker och kan påverka. För att förstå beteenden och attityder behöver vi förstå de värden som attityder grundar sig på. I studien har jag utgått ifrån ett antropocentriskt och ett ekocentriskt perspektiv, vilka värderingar har allmänheten och är det något som går att använda i kommunikationssyfte? Jag har analyserat tre organisationers hemsidor, samt intervjuat tre kommunikatörer på respektive organisation. Organisationerna kommunicerar övervägande ekocentriskt på sina hemsidor, men organisationerna har inte tänkt i termer av antropocentriskt eller ekocentriskt tidigare. Gränsen är diffus mellan det antropocentriska och ekocentriska perspektivet, därför är det svårt att använda gränsdragningen vid kommunikation.Loss of biodiversity is one of the biggest threats to the planet and our ecosystems. More nature needs to be protected and that is an important part of Sweden's environmental work. Forests are the kind of nature in Sweden that have the lowest proportion of protection. There is need to protect more forests in order to achieve environmental goals and international commitments. The purpose of the study was to investigate how communication should be designed to make the public want to continue or start engaging in forest protection. The public is an important factor since they choose the politicians and have the possibility to affect. In order to understand behaviors and attitudes, we need to understand the values that attitudes are based on. In the study I have assumed an anthropocentric and an ecocentric perspective, what values do the public have and is it something that can be used for communication purposes? I have analyzed three organizations' websites, and interviewed three communicators on each organization. Organizations communicate predominantly ecocentrically on their websites, but the organizations have not thought in terms of anthropocentric or ecocentric earlier. The boundary is diffuse between the anthropocentric and ecocentric perspective, so it is difficult to use this in a communication perspective.
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Magosha, Tendani Amos. "Social development versus saving nature? : a case study in environmental ethics." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/49787.
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Thesis (MPhil)--University of Stellenbosch, 2003.ENGLISH ABSTRACT: This research project has been purposed at shedding light and bringing clarity and practical resolution to the ethical dilemma brought about by seemingly incompatible principles and value positions associated with the two contentious issues: social development and nature conservation. In view of exposing the contentions between the two above-mentioned value positions, this project has pitted anthropocentrism against biocen trism / ecocen trism. However, as alluded to in this research, many people in developing countries, South Africa included, are victims of poverty and hunger which need redress. Unfortunately the alleviation of the same has been made possible through ruthless exploitation and maximum expansion of natural resources and in the process, the environment suffered much. However, with social development, the natural environment is often sacrificed and conversely with the protection and preservation of nature, man is then condemned to destitution. With the introduction and the case expose forming the introduction of this research project in Chapter 1, Chapter 2 is devoted to the research methodology used throughout this project. Also, given the problem statement, endeavours to search for answers to the central questions are outlined. An analysis of the case study is also made in this chapter. Chapter 3 deals with the weighing of the classical dilemmas namely: anthropocentrism versus biocentrism / ecocentrism and this further entails the notion of justice versus conservation pertaining the case in point. These classical dilemmas are put into critical perspective in Chapter 4 wherein monistic value approaches are exposed in terms of their failures. Precisely, the either-or choices following from pure theoretical principles are put into question with reference to the case under discussion. An alternative, namely the pragmatic approach, which maintains a multiplicity of values, is hereby brought into play. Chapter 5 entails a critical appraisal of the decision to be taken by the Makhado Municipality Council with regard to the development of the shopping complex or the protection of the indigenous tree sanctuary. In conclusion, recommendations and suggestions are stated within the context of the case in point. However, it is imperative to note that these recommendations and suggestions should be read in conjunction with one another, and not in isolation from one another. Furthermore, the same should not in anyway be indiscriminately used as a universal standard in any similar or related case. Further research on this ethical debate is encouraged.
AFRIKAANSE OPSOMMING: Die doel van hierdie navorsingsprojek is om helderheid en 'n praktiese oplossing te kry met betrekking tot die etiese dilemma wat voortspruit uit die oeriskynlik onversoenbare beginsels en waardeposisies wat geassosieer word met twee omstrede kwessies, naamlik sosiale ontwikkeling en natuurbewaring. Met die oog daarop om die kwelpunte rondom bogenoemde twee waardeposisies aan die lig te bring, stel hierdie projek antroposentrisme teenoor biosentrisme / ekosentrisme. Baie mense in ontwikkelende lande, insluitend Suid-Afrika, IS slagoffers van armoede en hongersnood, soos aangedui word in die loop van hierdie navorsing. Hierdie situasie noodsaak regs telling. Pogings om verligting te bring in hierdie verband, lei egter tot die genadelose eksploitasie en maksimum ontwikkeling van natuurlike hulpbronne. In hierdie proses word die omgewing ernstig beskadig. Die ongelukkige toedrag van sake is dus dat sosiale ontwikkeling dikwels geskied ten koste van die omgewing, terwyl die beskerming en bewaring van die omgewing op sy beurt dikwels die mens behoeftig laat. Hoofstuk 1 van hierdie navorsingsprojek bevat 'n inleiding en beskrywing van die geval onder bespreking, terwyl Hoofstuk 2 gewy word aan die navorsingsmetodologie wat in hierdie projek gebruik word. Dit bevat ook 'n skets van die pogings om antwoorde te soek op die sentrale vrae van die probleemstelling, en 'n analise van die gevallestudie. In Hoofstuk 3 word die klassieke dilemmas wat verband hou met die betrokke probleem opgeweeg, naamlik antroposentrisme teenoor biosentrismej ekosentrisme, en die idee van geregtigheid teenoor die idee van bewaring. Bogenoemde klassieke dilemmas word in 'n kritiese lig beskou in Hoofstuk 4 deurdat die tekortkominge van monistiese waardebenaderings uitgewys word. Die 6f-6f keuses wat volg uit suiwer teoretiese beginsels word bevraagteken met verwysing na die geval onder bespreking. 'n Pleidooi word uiteindelik gelewer vir 'n alternatiewe pragmatiese benadering wat eerder 'n veelheid van waardes betrek. Hoofstuk 5 bevat 'n kritiese beoordeling van die keuse wat die Makhado Munisipaliteitsraad moet maak tussen die ontwikkeling van 'n winkelkompleks of die beskerming van 'n inheemse boomreservaat. Ter afsluiting word aanbevelings en voorstelle gemaak in verband met die kwessie onder bespreking. Dit is egter belangrik om daarop te let dat hierdie aanbevelings en voorstelle nie apart van mekaar beskou moet word nie, maar eerder saam gelees moet word. Dit is verder ook belangrik dat die aanbevelings en voorstelle wat met betrekking tot hierdie geval gemaak word nie sonder meer gebruik moet word as 'n universele standaard vir soortgelyke of verwante gevalle nie. Verdere navorsing oor hierdie etiese debat word aangemoedig.
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Sjöberg, Sandra. "En miljöetisk tolkningsfråga : Hållbar utveckling i den svenska grundskolans läroplan, kursplaner och undervisning i biologi och hem- och konsumentkunskap." Thesis, Karlstads universitet, Fakulteten för hälsa, natur- och teknikvetenskap (from 2013), 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-33015.
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Idag står vi inför utmaningen att leva inom vår planets gränser. För att uppnå en hållbar utveckling krävs det en förändring i tankesätt, värderingar och livsstil menar UNESCO-UNEP. Detta kan åstadkommas genom en fundamental förändring i utbildningen från tidig barndom. Syftet med den här studien är att undersöka hur hållbar utveckling tolkas i den svenska grundskolan. Två ämnen har valts; biologi och hem- och konsumentkunskap. I uppsatsen identifieras de miljöetiska perspektiven antropocentrism och ekocentrism och hur de kommer till uttryck i förhållande till ämnestradition. De metoder som används är semi-strukturerade intervjuer av högstadielärare, dokumentanalys av läroplan och kursplaner och tematisk analys intervjuerna. Resultatet visar att i såväl läroplan och kursplaner som undervisningen framgår det att antropocentrismen har stort utrymme, då det är stort fokus på resurser, människan och samhället, i såväl hem- och konsumentkunskap som biologi. Ekocentrismen kan ses i form av uttryck i läroplan och kursplaner utifrån hänsyn och respekt för naturen, och genom att ge eleven förståelse inför valsituationer som rör hälsa och miljö. Ämnestradition har betydelse för hur hållbar utveckling tolkas i undervisningen. Biologi är naturorienterat med naturliga processer och kretslopp i fokus, vilket leder till fler ekocentriska resonemang. Hem- och konsumentkunskap har fokus på individen, hemmet och samhället, vilket ger mindre utrymme för ekocentrism. Alla lärare visade på både ekocentriska och antropocentriska resonemang. Lärarnas egna åsikter angående hållbar utveckling kan finna väg in i undervisningen, vilket anses kunna leda till större utrymme för ekocentrism i undervisningen.Today we stand before the challenge of living within our planets limits. UNESCO-UNEP argue that to achieve a sustainable development changes in thinking, attitudes and lifestyle is required. This can be accomplished with a fundamental change in education from early childhood. The aim with this study is to research how sustainable development is interpreted in the Swedish elementary school. Two school subjects have been chosen; biology and home economics. In the essay the environmental ethics anthropocentrism and ecocentrism, and how they are expressed in relations to tradition is identified. Methods used are semi-structured interviews with teachers, document analysis of the curriculum and syllabus and thematic analysis of the interviews. The results show that in the education as well as the syllabus it is clear that anthropocentrism has larger room. This because of the focal point in both home economics and biology is common resources, humans and society. Ecocentrism in the curriculum and syllabus is shown through consideration and respect for the nature, and through students’ understanding when making choices. The tradition of the school subjects has significance for how sustainable development is interpreted in the education. Biology is nature oriented with focus on natural processes and cycles, which lead to additional ecocentric reasoning. Home economics has the focal point on the individual, the home and society, which leads to less ecocentric reasoning. All teachers that were interviewed showed both ecocentric and anthropocentric reasoning. The teachers’ opinions can find way in to the education, which here is considered to the possibility of more room for ecocentrism in home economics.
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Beau, Rémi. "Ethique de la nature ordinaire." Thesis, Paris 1, 2013. http://www.theses.fr/2013PA010668.
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Depuis les années 1970, les philosophies environnementales se sont essentiellement préoccupées de la question de la valeur morale de la nature rare et remarquable qui subsiste dans quelques régions de la planète. Héritant de la pensée américaine de la wilderness, les philosophes de l'environnement se sont efforcés de donner des fondations théoriques à la valeur intrinsèque d'une nature, dont l'homme se devait d'être absent. Ce faisant, Ils laissaient à penser que sur les terres habitées ou transformées par les hommes, qui couvrent la quasi-totalité de la surface de la planète, il fallait renoncer à penser la nature. A rebours de cette idée, nous soutenons qu'il y a de la nature dans les sociétés humaines, que nous faisons société avec la nature En suivant cette hypothèse, nous ferons apparaître, il partir d'un matériau descriptif varié, que nos activités productives et reproductives engagent, en effet, de nombreux acteurs naturels, mais aussi que, très souvent, nous nous conduisons mal avec ces derniers. C'est ce qui nous semble motiver l'élaboration d'une éthique de la nature ordinaireSince the 1970s, environmental philosophy has been mainly concerned with the intrinsic value of nature and with the preservation of some rare and remarkable forms of nature which stand in remote areas, Influenced by the American classical idea of wilderness, which excludes humans from nature, environmental philosophers worked to elaborate intrinsic value theories of nature. By doing so, they suggested that nature had disappeared from the hum an inhabited world, i.e. from almost the whole Earth. Against this idea, I argue for nature being part of our societies. Humans and nature share a living mutual interdependence. Following this hypothesis, we will see how natural beings could be considered partners in most of our productive and reproductive activities, while we often act wrongly with these natural members of our communities. That's why there is a need for an ethics of everyday nature
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Samuelsson, Lars. "The moral status of nature : reasons to care for the natural world." Doctoral thesis, Umeå : Institutionen för idé- och samhällsstudier, Umeå universitet, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-1612.
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Lejeune, Caroline. "En quête de justice écologique : théorie politique environnementale et mobilisations sociales." Thesis, Lille 2, 2015. http://www.theses.fr/2015LIL20022.
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L’étude des mobilisations sociales et institutionnelles nées autour d’un projet d’aménagement urbain – la Zone de l’Union (métropole lilloise, Nord) – permet d’analyser l’évolution théorique de la justice sociale lorsqu’elle se trouve progressivement confrontée aux limites environnementales. Originellement, ces mobilisations sociales étaient éloignées des enjeux spécifiquement écologiques.Mais une lente évolution des revendications s’opère lorsqu’il s’agit de se positionner sur un projet d’ « écoquartier exemplaire » (2006-2022). Nous nous intéresserons au glissement des revendications sociales (fondées sur la justice distributive et la reconnaissance politique) vers des revendications écologiques (élaborées à partir de la confrontation de la justice sociale aux limites environnementales). L’analyse des dispositifs de transformation des discours, des procédures participatives, ainsi que de l’évolution des référentiels théoriques des mobilisations, participe à une réflexion sur les conditions de transformation de la démocratie pluraliste représentative. A travers l’étude de la justice écologique et de ses enjeux, nous proposons de repenser la manière dont les limites environnementales peuvent être intégrées aux pratiques participatives de la démocratie. En nous appuyant sur les travaux de la Green Political Theory, nous montrons également que la justice écologique repose sur une conceptionécocentrée de la justice qui pourrait contribuer à interroger la théorie de la démocratie à partir des interdépendances existentielles entre les sphères sociales et écologiquesThis work aims at analysing the theoretical evolution of social justice when it is progressively confronted to environmental limits. It is based on the study of the social and institutional movements that arose around an urban planning project – the Union Zone – in the metropolis of Lille, Northern France. These social movements were at first concentrating their claims on issues far from ecologicalconcerns. But a slow evolution of their claims took place when they were confronted to a project of “exemplary eco-district” (2006-2022). This work will focus on the shift from social claims (based on distributive justice and political acknowledgement) to ecological claims (where social justice is confronted to environmental limits). Drawing on an analysis of the transformation of discourses, of the participation procedures, and of the evolution of the theoretical frames used by the social movements, we offer an insight on the conditions of transformation of pluralist representative democracy. This analysis of the issues and purposes of ecological justice aims at reconsidering the way environmentallimits could be incorporated into the participative practices of democracies. Drawing on the field of green political theory, this work also aims at showing that ecological justice lays on an ecocentrist view of justice that could contribute to question the theory of democracy in the light of existentialinterdependences connecting the ecological and the social spheres
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"A critique of ecocentric environmental ethics." Tulane University, 1991.
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During the past twenty-five years, a distinct philosophical discipline has emerged which is devoted to a normative analysis of the relation between humanity and the nonhuman natural world. This discipline has come to be known as 'environmental ethics.' The most recent, as well as most radical approach to environmental ethics is known as ecocentrism. The ecocentric approach to environmental ethics uses an 'eco-holistic' perspective as its ontological ground, and attempts to use such a perspective to argue for an axiological stance which affirms the inherent value of nonhuman nature, as well as a normative theory, based on the 'fact' that humans are simply 'plain citizens' of ecosystemic communities, which asserts that humanity is morally obligated to preserve the integrity and stability of the ecosphere and its component ecosystems I argue that the use of ecological modeling to generate the ontological ground of ecocentric environmental ethics creates serious problems for the subsequent axiological and normative claims made by ecocentrists. In particular, my critique of ecocentrism is advanced on two major fronts. First, I attempt to argue that, since an 'eco-holistic' perspective grants to ecosystems an ontological standing independent of that of their constitutive parts (both biotic and abiotic), ecocentric axiological claims to the effect that both ecosystems and individual organisms are inherently valuable can be seen as conflicting in that preserving ecosystemic inherent value may, in certain common situations, demand the elimination of loci of organismic inherent value. Further, I argue that ecocentrists have no way to settle the moral dilemma that emerges from this axiological dilemma On the second front, I attack the crucial premise that humans are 'plain citizens' of ecological communities by using ecological modeling itself to show that, contrary to what ecocentrists claim, humans do not, for the most part, participate in ecosystems or biotic communities in an ecologically defined way. Consequently, I argue that since humans are not participants in natural ecosystemic structures, ecocentrists cannot conclude that humans are morally obligated to preserve the integrity and stability of natural ecosystems as a consequence of their inclusion in such 'communal' structuresacase@tulane.edu
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Huguet, Valentina Fonseca. "Educação ambiental - Instituto Çarakura, Florianópolis, Brasil." Master's thesis, 2017. http://hdl.handle.net/10362/31476.
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Este relatório pretende apresentar o estágio em Educação Ambiental (EA) realizado no Instituto Çarakura (IÇara), em Florianópolis, Brasil, de maio a setembro de 2017.
Para sua realização, é utilizada uma metodologia descritiva e bibliográfica, com base na experiência e nas atividades realizadas durante a mesma.
A educação ambiental surge como uma resposta à crise ambiental contemporânea. Desenvolveu-se como parte do movimento ambiental e a consciencialização gerada sobre os problemas ambientais globais. A abordagem interdisciplinar recente da questão ambiental tem uma visão sistémica que abrange as relações entre ambiente, sociedade e indivíduo. Nesse sentido, uma nova concepção do homem coloca-o na posição de guardião da natureza, não a partir de uma posição externa, mas como parte dela.
O estágio no Instituto Çarakura permitiu repensar os modelos teóricos, através da prática, em prol de uma abordagem adequada da Educação AmbientalThis paper intends to account for the internship in Environmental Education held at Instituto Çarakura (IÇara), in Florianopolis, Brazil, from May to September 2017. For its accomplishment a descriptive and bibliographic methodology is used, based on the experience and the activities realized during the sameone. Environmental education emerges as a response to the contemporary environmental crisis. It has developed as part of the environmental movement and the awareness generated about global environmental problems. The recent interdisciplinary approach to the environmental issue has a systemic view that encompasses the relationships between environment, society and the individual, in the face of discovering integral solutions of reciprocal and syntropical collaboration. The anthropological concept of Human places him in the position of guardian of nature, but not from an external position, but as part of it. The case of the Çarakura Institute is illustrated in order to reflect on the theoretical models in Environmental Education, and to focus on a possible way of developing this practice, being able to understand some of the challenges of environmental education today for the promotion of sustainability.
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Louw, Gert Petrus Benjamin. "Deep ecology: should we embrace this philosophy?" Diss., 2016. http://hdl.handle.net/10500/22670.
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The planet is in a dismal environmental state. This state may be remedied by way of an integrated approach based on a holistic vision. This research examines which ecological ideology best suits current conditions for humans to re-examine their metaphysical understanding of nature; how we can better motivate people to embrace a more intrinsic ecological ideology; and finally, how we can motivate people to be active participants in their chosen ideology. I will attempt to show that Deep Ecology is the most suitable ecosophy (ecological philosophy) to embrace; in doing so I will look at how Oriental and occidental religion and philosophy altered (and continues to alter) the way we perceive nature. I will show how destructive, but also caring and constructive, humanity can be when interacting with the environment. The Deep Ecological and Shallow Ecological principles will be look at, as well as criticism and counter-criticism of these ecosophies.
KEY TERMS: Deep Ecology, Shallow Ecology, anthropocentrism, ecocentrism, extrinsic values, intrinsic values, motivational drive, ecosophy © UniversityPhilosophy, Practical and Systematic Theology
M.A. (Philosophy)
Books on the topic "Ecocentric ethics"
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Environmental philosophy: A revaluation of cosmopolitan ethics from an ecocentric standpoint. Amsterdam: Rodopi, 2014.
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Kallhoff, Angela. Water Ethics. Edited by Stephen M. Gardiner and Allen Thompson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199941339.013.37.
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Water is a life-sustaining, common good that is particularly endangered by a growing world population and by climate change. This chapter discusses four normative approaches to water ethics in terms of a human right to water, an ecocentric approach to the non-instrumental values of water, water justice, and water cooperation. It argues that water cooperation is the most promising approach to resolving tragic conflicts. In particular, it is informed both by a rights-approach and by an ecocentric approach to water as a common good. Scholars are asked to draw a normative map related to values and interests in nature first—a map that highlights vulnerabilities of natural resources as well as the sources of value of these goods in concrete scenarios. The corresponding ethos is not one-dimensional; instead, it includes the value of integrity as well as approaches to an attitude of care and procedural fairness.
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McDonald, Hugh P. Environmental Philosophy: A Revaluation of Cosmopolitan Ethics from an Ecocentric Standpoint. Rodopi B.V. Editions, 2014.
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Hiller, Avram. Consequentialism in Environmental Ethics. Edited by Stephen M. Gardiner and Allen Thompson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199941339.013.18.
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This chapter summarizes consequentialist theory in its application to environmental ethics. It discusses several types of consequentialist theories, including classical utilitarianism, biocentric consequentialism, and ecocentric (or holistic) consequentialism. It contrasts consequentialist environmental ethics with deontological, virtue theoretic, and pragmatist alternatives, and it offers some reasons for favoring a consequentialist environmental ethic while discussing challenges that consequentialist theories must meet in order to properly account for environmental issues. Although there are significant challenges for the development of consequentialist environmental ethics, it is in many respects a new field of inquiry, and there is hope that with further development it can be fleshed out more completely.
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Taylor, Bron. The Sacred, Reverence for Life, and Environmental Ethics in America. Edited by Stephen M. Gardiner and Allen Thompson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199941339.013.23.
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Among the sources of environmental ethics that have been assessed, none has been more important than perceptions that environmental systems are sacred, or conversely, desecrated. Those with such perceptions have often also criticized the world’s predominant religions—which consider the sacred as above and beyond this world or as a penultimate place to be transcended—as promoting environmentally destructive attitudes and behaviors. In contrast, in North America since the mid-nineteenth century, environmental ethics have typically been rooted in scientific worldviews, which in turn typically contribute to affective experiences of belonging and connection to nature, kinship feelings toward non-human organisms, ecocentric values, and expressions of reverence for life. Even among those who have left behind conventional religious beliefs, understanding the biosphere and all those who enliven it as sacred and worthy of reverent care has and will continue to provide a powerful foundation for environmental ethics.
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Hannis, Michael, and Sian Sullivan. Relationality, Reciprocity, and Flourishing in an African Landscape. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190456023.003.0018.
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The chapter considers the environmental ethics underlying certain practices and beliefs observed in the course of field research with primarily ||Khao-a Dama people in west Namibia. ||Khao-a Dama perspectives embody a type of “relational environmental ethics” that refracts anthropocentric/ecocentric dichotomies, and is characterized by respect for, and reciprocity with, agency and intentionality as located in entities beyond the human (ancestors, spirits, animals, healing plants and rain). The chapter connects this worldview with contemporary environmental virtue ethics, arguing that it is compatible with a theoretical framework of “ecological eudaimonism” as a fitting response to a complex contemporary world of “wicked” environmental problems.
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Cottine, Cheryl, Michael Hannis, and Sian Sullivan. Dialogue. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190456023.003.0019.
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This chapter brings ||Khao-a Dama perspectives from present-day Namibia into dialogue with ancient Confucianism. These two extremely different approaches find common ground in that both refract the sharp distinction often posited between anthropocentric and ecocentric approaches to environmental ethics. In each case, anthropology and history are both key to building a more nuanced perspective, drawing on the many traditions that have conceptualized humans as part of the world rather than apart from and transcendent over it. The commonalities that emerge foreground an ecological conception of human flourishing—in all its relational interconnection with the rest of nature—as the central concern of environmental ethics.
Book chapters on the topic "Ecocentric ethics"
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Liu, Jie, and Xiang Huang. "An ecocentric water allocation across competing demands in an arid inland river basin of northwest China." In Global Water Ethics, 183–95. Abingdon, Oxon ; New York, NY : Routledge, [2017] | Series: Earthscan studies in water resource management: Routledge, 2017. http://dx.doi.org/10.4324/9781315469690-11.
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Abeles, Oren, and Emma Lozon. "Constituting Vegetarian Audiences: Orchestrations of Egocentric, Anthropocentric, Ecocentric Exigencies in Jonathan Safran Foer’s Eating Animals." In The Palgrave Macmillan Animal Ethics Series, 271–90. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-53280-2_11.
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Conradie, Ernst M. "A (South) African Land Ethic? The Viability of an Ecocentric Approach to Environmental Ethics and Philosophy." In The International Library of Environmental, Agricultural and Food Ethics, 127–39. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-18807-8_9.
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ten Have, Henk, and Maria do Céu Patrão Neves. "Environmental Ethics (See Ecocentrism)." In Dictionary of Global Bioethics, 469–70. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-54161-3_230.
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ten Have, Henk, and Maria do Céu Patrão Neves. "Zoocentrism (See Animal Ethics; Anthropocentrism; Biocentrism; Ecocentrism)." In Dictionary of Global Bioethics, 1063. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-54161-3_525.
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ten Have, Henk, and Maria do Céu Patrão Neves. "Biocentrism (See Anthropocentrism; Ecocentrism; Environmental Ethics; Zoocentrism)." In Dictionary of Global Bioethics, 159. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-54161-3_76.
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ten Have, Henk, and Maria do Céu Patrão Neves. "Ecocentrism (See Anthropocentrism; Biocentrism; Environmental Ethics; Zoocentrism)." In Dictionary of Global Bioethics, 449. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-54161-3_220.
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Frigo, Giovanni. "Beyond the Capitalocene: an ecocentric perspective for the energy transition." In Ethics and Politics of Space for the Anthropocene, 150–74. Edward Elgar Publishing, 2020. http://dx.doi.org/10.4337/9781839108709.00015.
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"5. Philosophical and Theological Critiques of Ecological Theology: Broadening Environmental Ethics from Ecocentric and Theocentric Perspectives." In Environmental Ethics, Ecological Theology, and Natural Selection, 167–216. Columbia University Press, 2003. http://dx.doi.org/10.7312/side12660-006.
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Løvoll, Helga Synnevåg. "Naturen som rom: Filosofisk samtale gjennom erfaring i natur." In Rom og sted: Religionsfaglige og interdisiplinære bidrag, 189–206. Cappelen Damm Akademisk/NOASP, 2020. http://dx.doi.org/10.23865/noasp.110.ch10.
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In this text, nature is explored as a space for recognition, seen from an outdoor pedagogical perspective. Through guidance in outdoor living (friluftsliv) in small groups, a working form is presented that aims to inspire nature-friendly value orientation. This method of work is primarily known as an experience-based practice and is only partially articulated as a philosophical project. Inspired by Arne Johan Vetlesen’s demand for a paradigm shift in environmental ethics (Vetlesen, 2015), outdoor recreation pedagogical practice may be an answer to an interpretation of how “experiential ecocentric ethics” may be an alternative to exceeding the recognition of nature’s inherent value. Special qualities in the perception of place and space are central to understanding the uniqueness of outdoor living for the philosophical conversation. By analysing various characteristics of outdoor pedagogical practice, the value of this practice is discussed to develop a philosophical conversation. Finally, a proposal for virtues is presented to bridge the gap between philosophy, psychology and know-how.