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Journal articles on the topic 'Ecocentric ethics'
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1
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.
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Peterson, Anna. "Problem Animals." Environmental Ethics 41, no. 2 (2019): 129–41. http://dx.doi.org/10.5840/enviroethics201941213.
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Nonhuman animals play various roles in environmental ethics, often as charismatic symbols of wilderness or active participants in the natural dramas we seek to preserve. Sometimes, however, nonhuman animals do not fit into—and may even threaten—the “nature” that we value. There are two especially problematic animals: white-tailed deer and feral cats. Together, these creatures shine light on a number of important issues in environmental ethics, including the tensions between animal welfare and environmentalism, the ways human interests and categories pervade even ecocentric perspectives, and the complex place of science in environmental ethics and advocacy. Thinking through the issues raised by debates about deer and cats can contribute to a more adequate treatment of nonhuman animals in environmental thought and advocacy.
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Mishori, Daniel. "Environmental Vegetarianism: Conflicting Principles, Constructive Virtues." Law & Ethics of Human Rights 11, no. 2 (January 26, 2017): 253–84. http://dx.doi.org/10.1515/lehr-2017-0008.
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Abstract This Article contemplates the environmental argument in favor of vegetarianism or veganism, while reviewing its historical development and relevance to the current environmental debate. Today there is an apparent synergy between ecological ethics and animal rights discourse; nevertheless, this presents an inherent paradox. Whereas the moral, environmental and health arguments advocating for vegetarianism and veganism seem to reinforce one another, conflicts may also arise between them. Under certain conditions, the environmental stance may lead to different and perhaps even contradictory attitudes about the raising of livestock and the permissibility of animal-based food. Therefore, this Article first addresses the affinities and conflicts between both versions of non-anthropocentric ethics: biocentrism (individual animals’ rights and welfare) and ecocentrism (intrinsic value of nature and ecosystems). It then examines the historical development and creeds of environmental vegetarianism, and reviews the debates on the precise impact of animal-based food products on the environment. It suggests that recent estimations of the negative impacts underlying the argument for environmental vegetarianism depend on currently unsustainable (and utterly unethical) practices of factory farming and industrialized agriculture. These facts could change if such destructive methods were halted and replaced by sustainable practices which, perhaps, may sometimes tolerate or even require livestock and the ecological services it provides in order to grow sustainable plant-based food. However, many activists still hold both biocentric and ecocentric values, and see them as different facets of their non-anthropocentric intuitions. In order to account for such intuitions, the paper shortly explores two concepts: the mixed society (of both humans and domesticated animals) and virtue ethics. A mixed non-anthropocentric ecological society might not be strictly vegetarian (e. g., semi-vegetarian or even carnistic) and still be environmentally sustainable. In such a sustainable society, caring for nature and non-human animals are considered righteous, even virtuous, and “biophilic” intuitions could be respected and even reinforced, without being committed to strict ethical biocentric principles. Virtue ethics could provide ways to communicate different non-anthropocetric intuitions in such an ecological mixed society, where moral values and intuitions regarding both individual animals and holistic nature is respected, even if certain dilemmas and conflicts between non-anthropocentric ethical positions still prevail.
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Crescenzo, Daniel. "Hugh P. McDonald, Environmental Philosophy: A Revaluation of Cosmopolitan Ethics from an Ecocentric Standpoint." Environmental Values 26, no. 3 (June 1, 2017): 397–99. http://dx.doi.org/10.3197/096327117x14913285800733.
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diZerega, Gus. "Deep Ecology and Liberalism: The Greener Implications of Evolutionary Liberal Theory." Review of Politics 58, no. 4 (1996): 699–734. http://dx.doi.org/10.1017/s003467050002043x.
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Liberalism and Deep Ecology are usually regarded as mutually exclusive. However, the “evolutionary” tradition of liberal thought, rooted in David Hume and Adam Smith, and including Michael Polanyi and F. A. Hayek, provides a foundation for their reconciliation. Linkage is through Hume and Smith's conception of sympathy, which today means empathy. For Hume, sympathy extends into the animal realm. Sympathy is essential for certain scientific work, and provides an foundation for both liberal and ecological ethics. Deep ecologists such as Arne Naess use the same concept. Linkage is first to biocentric ethics, and then, through examining natural beauty and, via Michael Polanyi's tacit knowledge, ecocentric ethics. The work of Hayek suggests how modern society might be harmonized with the requirements of nature. This deepens J. Baird Callicott's pioneering approach, uniting it with Lewis Hinchman's recent analysis. Liberalism's and Deep Ecology's foundations both benefit from their mutual integration.
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Kopnina, Helen, and Frans Meijers. "Education for sustainable development (ESD)." International Journal of Sustainability in Higher Education 15, no. 2 (April 1, 2014): 188–207. http://dx.doi.org/10.1108/ijshe-07-2012-0059.
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Purpose – This article aims to explore the challenges posed by the conceptual framework and diversity of practice of education for sustainable development (ESD). The implications of plurality of ESD perspectives and methodological approaches as well variations in ESD practice will be addressed. Critical framework for conceptualizing of ESD which takes environmental ethics into account will be proposed through the discussion of The Ecocentric and Anthropocentric Attitudes Toward the Sustainable Development (EAATSD) scale. Design/methodology/approach – The paper opted for a general review approach, covering literature that provides an overview of the concepts and practices of ESD, as well as program evaluation studies. Additionally, qualitative evaluation of EAATSD scale with students of higher professional education was conducted, using in-depth interviews and dialogue with individual students as well as classroom discussions. Findings – It was found that there are wide and inconclusive debates about the aims of ESD based on the critique of sustainable development discourse in general and instrumentalism embedded in ESD in particular. According to the qualitative evaluation, EAATSD scale can be used for testing anthropocentric and Ecocentric Attitudes Towards Sustainable Development in students of higher education. Based on these results, this scale was found to be revealing of the critical view of paradoxes and challenges inherent in multiple goals of sustainable development as well as useful for testing anthropocentric and ecocentric attitudes in students of higher education. Research limitations/implications – Reliability of the scale needs further statistical testing, and as is the case in conventional EE/ESD evaluations, and consequent research is necessary to improve institutional, national, and international applicability to particular cases. Future research should draw from this critical review in order to devise alternative evaluation tools. Practical implications – In practice, this implies that currently administered evaluations of generic ESD, while useful in concrete cultural or institutional settings, might be premature. The article concludes with the reflection upon which conceptual, methodological, cultural, and ethical challenges of ESD which should be useful for ESD researchers and practitioners in different national settings. Originality/value – This article fulfills an identified need to address the paradoxes of sustainable development and to study how ESD can be more effective.
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Zwart, Hub, and Bart Penders. "Genomics and the Ark: An Ecocentric Perspective on Human History." Perspectives in Biology and Medicine 54, no. 2 (2011): 217–31. http://dx.doi.org/10.1353/pbm.2011.0019.
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Gosling, Jonathan, and Peter Case. "Social dreaming and ecocentric ethics: sources of non-rational insight in the face of climate change catastrophe." Organization 20, no. 5 (September 2013): 705–21. http://dx.doi.org/10.1177/1350508413489814.
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The article considers the role of dreams as social, rather than individual, phenomena and suggests that as such they may serve as resources for ‘future imaginings’ with respect to potentially devastating consequences of climate change (and other transgressions of planetary boundaries). Adopting a socio-analytical perspective, it contemplates the possibility of a societal level ‘cosmology episode’ caused by catastrophic climate change; a critical point of rupture in the meaning-making process which leaves local rationalities in ruin. Drawing on a ‘representative anecdote’, the article finds allegorical parallels between the cultural collapse of a traditional indigenous culture and the impending threat of ecocrisis currently facing humanity. The possibilities of seeing and imagining offered by collective forms of dreaming are explored alongside development of a non-anthropocentric ethics. Our focus is on ways of sensing, thinking and talking about climate change that are less dependent on a rational conscious subject. The article thus enquires into what cultural means or resources might be available to (post)modern Western societies that, like the shamanic dream-vision of certain traditional cultures, might enable them to draw on non-anthropocentric sensibilities and organize responses to an impending cultural crisis. We conclude by offering Gordon Lawrence’s social dreaming matrix as one possible medium through which to imagine and see beyond climate change catastrophe.
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Shanee, Noga. "Campesino justification for self-initiated conservation actions: a challenge to mainstream conservation." Journal of Political Ecology 20, no. 1 (December 1, 2013): 413. http://dx.doi.org/10.2458/v20i1.21754.
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Northeastern Peru is considered a global conservation priority due to high biodiversity and acute threats to natural habitat. Its non-indigenous migrant populations, known as campesinos, are presented by mainstream conservation agents as the major threat to this area, as environmentally destructive, apathetic to nature, and only responsive to economic and material incentives. But the campesinos of Northeastern Peru often initiate their own conservation projects, justifying these actions with moral rationales. I divided these into anthropocentric and ecocentric categories. Justifications included an appreciation of nature's intrinsic values, religious or spiritual value, an aspiration for sustainability and a concern for future generations. I found that conservation is also seen as part of the struggle for social justice and recognition. Monetary incentives promoted by mainstream conservation agents were generally perceived in three ways: 1) as an opportunity for personal economic gain; 2) as an opportunity to sustain otherwise unaffordable conservation activities; 3) and when conservation was part of a social struggle economic incentives were perceived as unnecessary, undesirable or even a hindrance. Governmental legislation and outside conservation agents generally remain biased towards using economic justifications for local initiatives. I used social methodologies to record campesino justifications for conservation and their interactions with conventional conservation. My aim was to categorize and analyze campesino views on conservation, highlighting those which challenge mainstream conservation, political ecologists' paradigms, and those that offer alternatives for collaboration with local populations towards shared goals.Keywords: Conservation, environmental ethics, Peru, ecocentrism, anthropocentrism, neoliberal conservation, local participation.
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CARTER, ALAN. "Inegalitarian Biocentric Consequentialism, the Minimax Implication and Multidimensional Value Theory: A Brief Proposal for a New Direction in Environmental Ethics." Utilitas 17, no. 1 (February 23, 2005): 62–84. http://dx.doi.org/10.1017/s0953820804001402.
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Perhaps the most impressive environmental ethic developed to date in any detail is Robin Attfield's biocentric consequentialism. Indeed, on first study, it appears sufficiently impressive that, before presenting any alternative theoretical approach, one would first need to establish why one should not simply embrace Attfield's. After outlining a seemingly decisive flaw in his theory, and then criticizing his response to it, this article adumbrates a very different theoretical basis for an environmental ethic: namely, a value-pluralist one. In so doing, it seeks to give due weight to anthropocentric, zoocentric, biocentric and ecocentric considerations, and argues that the various values involved require trading off. This can be accomplished by employing multidimensional indifference curves. Moreover, after considering a three-dimensional indifference plane superimposed upon a three-dimensional possibility frontier, it becomes apparent that a moral-pluralist environmental ethic is, contrary to widespread assumptions, capable, in principle at least, of providing determinate answers to moral questions.
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Washington, Haydn. "Education for Wonder." Education Sciences 8, no. 3 (August 21, 2018): 125. http://dx.doi.org/10.3390/educsci8030125.
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This article argues that rejuvenating a sense of wonder towards nature is essential to ecocentric education and to finding a sustainable future. It examines the barriers that block education for wonder and looks at the issues around education for wonder in the home, at school, at university, and in the community in general. It considers the scale of a natural area in terms of wonder education, and ways of teaching wonder in school that increase wonder rather than isolate the student from nature. It also considers the issue of an “education for sustainable development” influenced by anthropocentrism, in contrast to an environmental education where some scholars accept the intrinsic value of nature. It discusses the need to balance “facts” in education with ethics. The article concludes by summarizing the steps needed to re-educate for wonder.
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Wildes, Fred T. "Recent Themes in Conservation Philosophy and Policy in the United States." Environmental Conservation 22, no. 2 (1995): 143–50. http://dx.doi.org/10.1017/s0376892900010195.
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A key characteristic of conservation in the United States is the dichotomy between two main philosophies. One of these is anthropocentric and utilitarian, advocating the wise use of Nature and natural resources, while the other is basically ecocentric, as it espouses principles of nonuse and preservation. This dualism has existed since the early days of the conservation movement, when the formerly uncontrolled use of a supposedly limitless natural environment finally gave way to a policy of resource management which was designed to conserve Nature and resource availability within the framework of human utilization. Generally opposed to this historically dominant paradigm were those who believed in preserving Nature for its own sake, and who have laboured over the years to modify and ameliorate the prevalent, central pattern.After a period of relative unconcern, conservation underwent a resurgence as part of the environmental movement of the 1960s and 1970s. Environmental quality was the key concern, being highlighted by problems of pollution and degradation of the natural habitat. While providing the impetus for some broad environmental and conservation measures, this central focus directed primary attention to setting the problems. The traditional dominance of utilitarian resource management was maintained, relying on our managerial and scientific skills to address heightened environmental concerns. The era also spawned a number of other philosophies and themes. These have included a renewed sense of the ethics and spirituality of Nature, the emergence of ecology as a publicly-recognized-as-important field of science, ‘greener’ ecocentric movements, theories advocating more radical change, neo-Marxist theory on the relationship between Man and Nature, and various themes on limiting environmental growth and stress especially imposed by everincreasing human numbers.
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Giles, Jana María. "Can the Sublime Be Postcolonial? Aesthetics, Politics, and Environment in Amitav Ghosh’sThe Hungry Tide." Cambridge Journal of Postcolonial Literary Inquiry 1, no. 2 (July 1, 2014): 223–42. http://dx.doi.org/10.1017/pli.2014.18.
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AbstractSet in the vast Sundarban mangrove forest of Bangladesh in the shadow of the colonial past and the 1979 Morichjhapi massacre,The Hungry Tidetraces the transformation of three metropolitan characters from disengaged spectators to invested insiders. The novel may be read as elaborating the theories of Jean-François Lyotard, whose revision of the sublime as the “differend” in both aesthetics and politics provides a compelling context for exploring the postcolonial sublime. Suggesting ecocentric ways of engaging the world that loosen the bonds of the colonial past and critiquing the failure of the postcolonial state and the new cosmopolitanism, Ghosh rewrites aesthetics as interconnected with ethics and politics. In his novel, the postcolonial sublime no longer reifies metaphysical or anthropocentric pure reason, but instead enables discovery of our interpenetration with the natural world, spurring us to witnessing and activism in partnership with those who have been rendered silent and invisible.
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Birat, Jean-Pierre. "The environment and materials, from the standpoints of ethics, social sciences, law and politics." Matériaux & Techniques 107, no. 1 (2019): 102. http://dx.doi.org/10.1051/mattech/2018067.
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Materials are deeply connected with the environment, because they stem from raw materials extracted from the geosphere, rely on large amounts of energy and of water in their production stage, project emissions to air, water and soil when their ores (or minerals) are mined, when they are made in steel mills or cement kilns, including very significant amounts of greenhouse gases. They also contribute to emissions and energy consumption of the artifacts of which they are part, either consumption or investment goods. Their connection with the biosphere raises many issues, in terms of toxicology, ecotoxicology or biodiversity or simply of public health or in the working place. Materials, as an essential part of the anthroposphere, interact deeply with the anthroposphere itself but also with the biosphere, the geosphere, the atmosphere and the hydrosphere, thus with nature in a general way through mechanisms which can no longer simply be described at the margin, as resource depletion or as pollution. This raises issues related to the sustainability of materials in human activities, in which they are deeply immersed and entangled. The standard way of dealing with these environmental issues is to invoke sustainability and to explain that all actors are engaged in sustainable development, a morals or an ethics that points in which direction to go: all players in the materials field, industry, institutions and research, claim allegiance to sustainable development. At a more technical level, specific tools like Life Cycle Assessment (LCA) are used extensively to measure the interaction of materials with the environment. This, however, is not enough to deal properly with the environmental issues of materials, because these issues are not marginal any longer: the anthroposphere has become so large with respect to the biosphere, the geosphere and the planet in general that environmental risk is now part of modern life, especially in connection with climate change and the loss of biodiversity. To go deeper in analyzing the connection of human activities with nature, it is therefore necessary to reach out to SSH (Social Science and Humanities) disciplines and particularly to environmental ethics. This is a prerequisite for materials scientists (and others) to act decisively in the future in the face of the danger that lies ahead of us. The present paper reviews the advances of environmental ethics, a fairly young discipline born in the 1970s, in as far as it can help all actors on the world anthropospheric theater choose their lines for the future in a more conscious and sophisticated way than simply claiming obedience to sustainability. We will review briefly intellectual forerunners of the discipline like Jean-Jacques Rousseau, Henri David Thoreau, Rachel Carson or Paul Ehrlich. This will help flesh out well-known concepts like the precautionary principle or the “polluter-pays” principle, which are invoked in creating new materials or new processes to keep pollution and health issues under control, as part of the constraints of professional ethics but also of environmental law. It will be necessary to question to whom or to what the key concept of intrinsic value is attached: people, all living organisms or ecosystems, i.e. the environment in general, and thus to define anthropocentrism, biocentrism and ecocentrism. Environmental law and the ethics of sustainable development are still mainly anthropocentric while scientific ecology is more clearly ecocentric. To tackle the challenges of environmental issues as they are posed today and to avoid catastrophes, it might be necessary in the future for all social players and for people of the world of materials to follow the steps of environmental ethics and to move up from anthropocentrism to the broader vision of ecocentrism.
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Larrère, Raphaël, and Catherine Larrère. "Should nature be respected?" Social Science Information 46, no. 1 (March 2007): 9–34. http://dx.doi.org/10.1177/0539018407073654.
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English One can consider that there are no values to respect in nature, that humans are the measure of all things, and still wish to preserve natural goods and beings. How can we protect nature if we take into account only the “resources” it provides? All we have to do is enlarge the notion of “resource”. To the provision of raw materials and energy, to using nature as a source of food, medication and leisure, we would need to add the scientific, aesthetic and spiritual resources we draw from nature. Likewise, we need to think about future generations, to whom we must transmit a “natural patrimony” capable of satisfying their aspirations and needs. While such anthropocentrism is full of good intentions, it is open to criticism. It has been pointed out that, even when future generations are taken into account, and even if disinterested interests were included, anthropocentrism results in protection according to human preferences. If we want to respect nature, if we consider that the way we relate to nature is not morally neutral, we must stop seeing it as simply a set of “instrumental values” (resources) and be willing to recognize that nature has “intrinsic values”. That is why we have attempted to work out a set of environmental ethics that grant either living beings or ecological systems value in themselves. In the first part of the article, we make a critical assessment of anthropocentrism in the broad sense. In the second part, after having explained why “ecocentric” ethics seem to us more relevant than “biocentric” ethics, we make a proposal that could lead, through the adoption of biodiversity as a standard of action, to a compromise between an ecocentric ethics and an anthropocentric approach. French On peut considérer qu'il n'y a pas de valeurs à respecter dans la nature, que l'homme est la mesure de toute chose, et vouloir néanmoins préserver les biens et les êtres naturels. Comment protéger une nature dans laquelle on ne prend en considération que les "ressources" qu'elle procure? Il suffirait d'élargir la notion de "ressource". A la fourniture de matières premières et d'énergie, aux usages alimentaires, médicaux, de loisirs, il faudrait ajouter les "ressources" scientifiques, esthétiques et spirituelles que nous pouvons puiser dans la nature. De même conviendrait-il de prendre en compte les générations futures, à qui nous devons transmettre un "patrimoine naturel" capable de satisfaire leurs aspirations et leurs besoins. S'il est animé de bonnes intentions, cet anthropocentrisme n'est pas à l'abri des critiques. On a fait remarquer que, même élargi à la prise en considération des générations futures, et quand bien même prendrait-il en compte des intérêts désintéressés, l'anthropocentrisme fait dépendre la protection des préférences humaines. Si l'on veut respecter la nature, si l'on considère que les relations que nous entretenons avec elle ne sont pas moralement neutres, il faut cesser de n'y voir qu'un ensemble de "valeurs instrumentales" (les ressources), et accepter d'y reconnaître des "valeurs intrinsèques". C'est pourquoi l'on a tenté d'élaborer des éthiques environnementales accordant soit aux êtres vivants, soit aux systèmes écologiques une valeur en soi. Dans un premier temps, nous procédons à un examen critique de l'anthropocentrisme élargi. Dans un second temps, après avoir expliqué pourquoi les éthiques "écocentriques" nous semblent plus pertinentes que les éthiques "biocentriques", nous avançons une proposition susceptible d'aboutir, par l'adoption de la biodiversité comme norme d'action, à un compromis entre une éthique écocentrique et une approche anthropocentrique.
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Yasser, Muhammad. "Etika Lingkungan dalam Perspektif Teori Kesatuan Wujud Teosofi Transenden." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 4, no. 1 (June 25, 2014): 47. http://dx.doi.org/10.20871/kpjipm.v4i1.54.
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<div><p><strong>Abstract :</strong> The study of environmental ethics based on the theory of oneness of being of Transcendent Theosophy has frontally criticizes modern scientific paradigm which is anthropocentric in character. This particular perspective believes that only man who posses value in itself (intrinsic value), while other being posses only instrumental value in relation to man interests. On the other hand, it also criticizes the ecocentric perspective which considers nature to posses her own value independently from man. The principle of oneness of being (wahdat al-wujūd) is the main (ontological) argumentation used by muslim philosophers, including Mulla Sadra as the founder of Transcendent Theosophy, in answering all cosmological questions and concerns throughout the ages. The Transcendent Theosophy itself is a (relatively) new perspective in the tradition of Islamic philosophy, which is based on a creative synthesis and harmonization of nearly all the earlier schools.</p><p><em>Keywords : oneness of being, transcendent theosophy, anthropocentrism, ecocentrism, theocentrism, ontocentrism</em></p><p><strong>Abstrak :</strong> Etika lingkungan berdasarkan pada kesatuan wujud Teosofi Transenden merupakan kritik terhadap paradigma modern yang bercorak antroposentris. Perspektif ini memiliki keyakinan bahwa hanya manusia yang memiliki nilai di dalam dirinya (nilai intrinsik) sedang nilai yang terdapat pada alam semata instrumental dalam kaitannya dengan kepentingan manusia. Di sisi lain ia juga mengkritik pandangan ekosentrisme yang memandang alam memiliki nilainya sendiri terlepas dari kepentingan manusia. Prinsip kesatuan wujud (oneness of being, waḥdat al-wujūd) merupakan argumentasi ontologis para filsuf Muslim, termasuk di dalamnya Mulla Sadra sebagai pendiri aliran Teosofi Transenden. Teosofi Transenden sendiri merupakan perspektif yang relatif baru dalam tradisi filsafat Islam yang mendasarkan dirinya pada sintesis-kreatif dan harmonisasi semua aliran filsafat.</p><p><em>Kata-kata Kunci : kesatuan wujud, teosofi transenden, antroposentrisme, ekosentrisme, teosentrisme, ontosentrisme<strong>.</strong></em></p></div>
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Riley, Matthew T. "The Wicked Problem of Climate Change." Worldviews 21, no. 1 (2017): 61–86. http://dx.doi.org/10.1163/15685357-02101005.
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Although best known for his perceived critiques of Christianity in his 1967 “Historical Roots” article, I draw upon Lynn Townsend White, jr.’s lesser-known texts and unpublished archival materials to argue that White made a significant, constructive contribution to environmental ethics. Through his rejection of anthropocentric and prudential forms of ethics, White proposed an ethic of compassion for nature rooted in his notion of a “spiritual democracy of all God’s creatures.” This ethical model, referred to here as Christian ecocentrism, is offered as a framework for Christian reflection and as a means for changing attitudes and behaviors on the “wicked problem” of climate change.
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Rülke, Jana, Marco Rieckmann, Joslyn Muthio Nzau, and Mike Teucher. "How Ecocentrism and Anthropocentrism Influence Human–Environment Relationships in a Kenyan Biodiversity Hotspot." Sustainability 12, no. 19 (October 5, 2020): 8213. http://dx.doi.org/10.3390/su12198213.
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Protecting nature and securing human livelihood needs are very conflicting especially in biodiversity-rich areas of the Global South. The Taita Hills Cloud Forest (THCF) in Kenya remains one of the top biodiversity hotspots worldwide. Environmental data for the area has been studied for decades. Sociodemographic analyses on inequality have been conducted by governmental and non-governmental organizations. Little has been done yet to correlate them to investigate their relationships. A lot of attention has been paid to the connection between agricultural practices and impacts on the environment, but human–environment relationships are much more complex, especially in Kenya’s biodiversity-rich areas. This paper assesses the local population’s perception of its surrounding environment and investigates their understanding of nature conservation. Using quantitative and qualitative methods, 300 survey respondents were classified concerning their nature ethical views (particularly anthropocentrism and ecocentrism). By using grounded theory, data were regularly reviewed during the entire research, to assemble an evaluable and comparable dataset. Our study reveals that gender has a distinct impact on whether the interviewees have an anthropocentric or ecocentric perspective of nature and conservation. Moreover, there is a strong need for an intermediate bridge between anthropocentrism and ecocentrism.
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Luhur Prianto, Andi, Achmad Nurmandi, Zuly Qodir, and Hasse Jubba. "Climate change and religion: from ethics to sustainability action." E3S Web of Conferences 277 (2021): 06011. http://dx.doi.org/10.1051/e3sconf/202127706011.
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This library research aims to: 1) explore the ethical aspects of the environment in climate change events, 2) map the moral values and philosophy of religion in climate change actions, 3) integrate the ethical, moral and philosophical aspects of religion by presenting new knowledge in sustainability actions. In this study, there are three concepts of environmental ethics, namely, the anthropocentric view, ecocentrism view, and religious, moral view. The anthropocentric view makes humans own and control natural resources exploitatively. The ecocentrism view places humans and the universe connected in a web of life. Moral religion sees problems born from human consciousness caused by sin and holiness. The way to solve the problems is to follow the “middle way,” which advocates simplicity in consumption and the fulfillment of basic human needs. This approach builds a new order by combining the application of technology, law, and global ethics from an anthropocentric perspective—the ecocentrism view with everything having an intrinsic value. For example, the practice of intelligence and meditation uses religious, moral values for sustainable actions. Such as with the experience of various Islamic religion-based organizations in Indonesia.
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Tracana, Rosa Branca, and Graça S. Carvalho. "Ecosystems, Pollution, and Use of Resources in Textbooks of 14 Countries: An Ecocentric Emphasis." ISRN Education 2012 (January 29, 2012): 1–5. http://dx.doi.org/10.5402/2012/419782.
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Two views of Human-Nature relation can be found: anthropocentrism and ecocentrism. In order to understand how school textbooks refer to the human’s position in nature we analysed how “Human as guest versus Humans as owners of nature” is present in the three topics of environmental education—Ecosystems, Pollution, and Use of Resource—in textbooks of 14 countries from Europe, Africa, and Middle East. A specific grid of analysis, which was constructed in the context of the European Project BIOHEAD-CITIZEN, was used in this study. Results show that this axis of analysis is present in the majority of textbooks addressing the above three topics but not in the “Biodiversity” topic. Textbooks for 12–15-year old pupils were the ones having more occurrences than those for 6–11- or 16–18-year olds. The textbooks present mainly an ecocentric position, whereas the aesthetic, ethical, and cultural aspects are limited and inadequate, limiting the full perspective of education for sustainable development.
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Coimbra, Diego, and Adir Ubaldo Rech. "A SUPERAÇÃO DO ANTROPOCENTRISMO: UMA NECESSÁRIA RECONFIGURAÇÃO DA INTERFACE HOMEM-NATUREZA - DOI: http://dx.doi.org/10.5216/rfd.v41i2.42609." Revista da Faculdade de Direito da UFG 41, no. 2 (December 7, 2017): 14. http://dx.doi.org/10.5216/rfd.v41i2.42609.
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Resumo: O presente artigo traça uma revisão acerca da ética ambiental e seus principais posicionamentos, trazendo uma análise crítica da influência de tais teorias na Constituição Federal de 1988, particularmente sob o prisma do direito ao meio ambiente ecologicamente equilibrado, como direito de caráter dúplice, intergeracional e fundamental. As visões antropocêntrica, sencientista, ecocêntrica e biocêntrica são apresentadas enquanto evolução do pensamento humano, revelando uma superação de paradigmas morais oriunda da histórica e imperiosa necessidade de reconfiguração da interface homem-natureza, onde a concepção da espécie humana como protagonista do mundo ao seu redor abre espaço para a ideia de que os demais elementos do ecossistema planetário possuem seu próprio valor intrínseco, em razão do papel fundamental que desempenham no meio ambiente, não mais na medida de sua utilidade para as aspirações humanas, malgrado a realidade revelar a carência de efetividade dessas novas interpretações no que diz respeito à experimentação plena do direito fundamental ao meio ambiente ecologicamente equilibrado.Abstract: This article deals a review of the environmental ethics and its main positions, bringing a critical analysis about the influence of such theories in the 1988’s Federal Constitution, particularly in the light of the right to an ecologically balanced environment as duplicitous, intergenerational and fundamental right. The anthropocentric, sentientist, ecocentric and biocentric views are presented as evolution of human thought, revealing an overcoming of moral paradigms, arising from the historical and imperative need for reconfiguration of the human-nature interface, where the human species, as the protagonist of the whole world, makes room for the idea that the other elements of the planetary ecosystem have their own intrinsic value, due to the key role they play in the environment, no longer to the extent of their usefulness to human aspirations, in spite of the reality revealing the lack of effectiveness of these new concepts with regard to full trial of the fundamental right to an ecologically balanced environment.
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Salman, Doaa M. "Technocentrism and Ecocentrism." Bussecon Review of Social Sciences (2687-2285) 1, no. 1 (July 21, 2019): 13–23. http://dx.doi.org/10.36096/brss.v1i1.98.
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“Prevention is better than cure” is a proverb commonly used to highlight how it is better to avoid a problem from the start rather than fixing the damage afterwards. When considering this concept to our approach to the environment, we encounter two schools of thought; Ecocentrism and Technocentrism. Ecocentrism places the ecosystem at the center and stress that we need to limit our natural resource exploitation, so that we can conserve the environment and prevent its destruction. Technocentrism, on the other hand, focuses on technology and science as a way to repair any damage done to the environment rather than changing ethical perspectives on environmental issues. This paper seeks to explore the two ideologies by comparing between Finland and Bhutan; two countries that seem to resemble the two approaches. Finland is considered one of the highly technologically advanced countries, in addition to its reputation for environmental protection. Bhutan is a Himalayan Kingdom that is known for its strong environment conservation and their intriguing approach to sustainable development. The paper compares between the two countries sustainable development approach, environment, and health. It was concluded that, in terms of the environment; Bhutan is doing much better than Finland. Finland’s carbon emissions reduction was mainly because they produce goods in other countries which increase the other countries emissions not Finland. Additionally, high consumption levels in Finland are a major threat to the environment. As for health, there is no extreme difference; however, Bhutan’s health care system is still improving. Yet, the two countries are facing serious issues regarding mental health. Ultimately, the ecocentric approach appears to be much better; especially, in this day and age as many downsides of technology keep unfolding.
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ZHOU, Guowen. "自然生命的倫理思慮." International Journal of Chinese & Comparative Philosophy of Medicine 6, no. 2 (January 1, 2008): 13–33. http://dx.doi.org/10.24112/ijccpm.61461.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.以老莊的道家思想為憑鑒，切入對自然之物的生命倫理審視，萬物的發端離不開生命之道，生命的兩重價值在於健康與自由。理解生命之端倪在於合乎自然，它不僅善待自然界中的有機物與無機物，而且有效地遵循自然界的生命規律。對人類生命與自然生命的關係的認識是在交互超越主義的框架下進行，它們之間無所不在、無時不在的互動提供了一種視域融合式的自然辨證法觀念。在一個更寬廣的生命倫理學層面，我們必須把生命主體的範圍由人類推廣至自然界的所有生物，它們的生命不僅與人類一樣擁有內在價值，而且也應該被賦予道德權利。對自然生命的倫理審視，是對人類在生命倫理學的生態系統層面所提出的要求。自然生命保護的倫理原則，基本上可歸類為：健康原則、權利原則、自主原則、公正原則、關懷原則與尊重原則。Daoism is a life philosophy that concerns living in line with the rules and patterns of nature. It is ecocentric instead of anthropocentric. In other words, Daoism sees the universe as an organic whole in which there is an intrinsic interconnectedness between the natural world (including animals) and human beings. The two values emphasized by Daoism are health and freedom, both of which are linked to the Daoist conception of nature and naturalness. The Daoist idea of naturalness (ziran) is based on the cosmological view that all things come from the Dao and that all things transform according to its pattern.This essay examines the Daoist ethics of “natural life” and how it is understood within the bigger picture of an ecosystem shared by all living things. The author contends that the principle of health—the physical and spiritual well-being of a person—and the principle of human freedom should be associated with the ecological concerns of today.DOWNLOAD HISTORY | This article has been downloaded 544 times in Digital Commons before migrating into this platform.
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Utsman, Hasani. "BASIS ETIKA LINGKUNGAN HIDUP MASYARAKAT TRADISIONAL MADURA." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 15, no. 1 (June 30, 2018): 59. http://dx.doi.org/10.22515/ajpif.v15i1.1203.
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This study aims to describe the environmental ethical values of Maduranese traditional society. Their belief to nature, especially related to the land and sea landscape is manifestation form of shifting paradigm: from anthropocentrism to the spirit of biocentrism-ecocentrism, become the basis for the environmental ethics development. Based on the ethnographical approach, the moral view of Maduranese traditional society is obtained through participant observation and direct interaction, the results of this study revealed that Maduranese traditional society put forward two main principles in interacting to the nature, i.e. harmony and belief to the supernatural forces, which is led to the diversity of the land use typology and nature’s rituals. For land use context, the cosmology of Maduranese traditional society is more complicated and rigorous, because the ecological factors of Madura are dominated by uneven mooring compared to the ecology of Java Island which is dominated by rice fields. The Maduranese's traditional society belief system to nature seems more syncretic than the tradition of the people in Java Island.
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Vogel, David. "How Green is Judaism? Exploring Jewish Environmental Ethics." Business Ethics Quarterly 11, no. 2 (April 2001): 349–63. http://dx.doi.org/10.2307/3857753.
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Abstract:This article draws on ancient and medieval Jewish texts to explore the role of the physical environment in Jewish thought. It situates Jewish teachings in the context of the debate between anthropocentrism and ecocentrism, discusses the Jewish view of nature, and reviews various interpretations of an important Biblical precept of environmental ethics. It argues that while Jewish thought contains many “green” elements, it also contains a number of beliefs that challenge some contemporary environmental values.The key to the Jewish contribution to environmental ethics lies in the concept of balance—balance between the values and needs of humans and the claims of nature, and between viewing nature as a source of life and moral values and as a threat to human life and social values. The teachings of Judaism challenge both those who would place too low a value on nature as well as those who would place too high a value on it.
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Thamrin, M.Si, Husni. "REKONTRUKSI ECORELIGIUS ORANG MELAYU Solusi Penyelamatan Lingkungan." Al-Fikra : Jurnal Ilmiah Keislaman 16, no. 1 (September 15, 2017): 99. http://dx.doi.org/10.24014/af.v16i1.3649.
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Anthropocentric paradigm has distanced humans from nature, as well as causing the humans themselves become exploitative in attitude and do not really care about the nature. In relation, ecological crisis also can be seen as caused by mechanistic-reductionistic-dualistic of Cartesian science. The perspective of anthropocentric is corrected by biocentrism and ecocentrism ethics, particularly Deep Ecology, to re-look at the nature as an ethical community. The concept of ecoculture is already practiced from the beginning by indigenous or traditional societies in elsewhere. The perspective of the human being as an integral part of the nature, and the behaviour of full of resposibility, full of respect and care about the sustainability of all life in the universe have become perspectives and behaviours of various traditional people. The majority of local wisdom in the maintenance of the environment is still surviving in the midst of shifting currents waves by a pressure of anthropocentric perspective. There is also in a crisis because a pressure of the influences of a modernization. While others, drifting and eroding in the modernization and the anthropocentric perspective.In that context, ecoculture, particularly Deep Ecology, support for leaving the anthropocentric perspective, and when a holistic life perspective asks for leaving the anthropocentric perspective, the humans are invited to go back to thelocal wisdom, the old wisdom of the indigenous people. in other words, environmental ethics is to urge and invite the people to go back to the ethics of the indigenous people that are still relevant with the times. The essence of this perspective is back to the nature, back to his true identity as an ecological human in the ecoreligion perspective.
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Oliveira, Hugo, and Gil Penha-Lopes. "Permaculture in Portugal: Social-Ecological Inventory of a Re-Ruralizing Grassroots Movement." European Countryside 12, no. 1 (March 1, 2020): 30–52. http://dx.doi.org/10.2478/euco-2020-0002.
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AbstractSouthern European countries face a panorama of rural landscape abandonment, ageing rural population and lack of opportunities for vibrant rural lifestyles. This lead the way for over-exploitative monocultural practices and widespread abandonment of traditional land management practices, intensifying the degradation of rural landscapes, suffering already from the impacts of climate change and global economic pressures. Although policy driven initiatives can scale solutions to have wider impact, if not attuned to local contexts they can also increase the problems felt at the local level. Highlighting local grassroots innovations and locally appropriate solutions can support such attunement. Community-led grassroots initiatives have been sprouting, wishing to regenerate their landscapes grounded on ecocentric ethical approaches to Neo-rural lifestyles. Within Portugal, Permaculture, as a landscape ecological design movement and practice, has been one of those approaches, activated by young citizens wishing to recreate and innovate alternatives for the sustainable management of land, associated with lifestyle choices and local entrepreneurship. With this article, using a socio-ecological inventory as a baseline exploratory study, we are aiming to identify and start characterizing, the Permaculture landscape ecological design movement in Portugal, the motivations and perceptions of such movement, and its contribution towards the transformation of landscape management, societal trends and ecocentric innovations, to create more sustainable socio-ecological rural livelihoods within a Portuguese context.
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Zeide, Boris. "Resolving contradictions in forestry: Back to science." Forestry Chronicle 77, no. 6 (December 1, 2001): 973–81. http://dx.doi.org/10.5558/tfc77973-6.
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From the very start of our profession, the goal of forestry has been sustained yield, which implies sustainable environment. Although ecosystem management shares this goal, its philosophy and methods are different. A crucial difference is that, unlike traditional forestry, ecosystem management does not know where to manage (we cannot delineate the ecosystem), how to manage (approaches and techniques designed for a highly coordinated whole may be irrelevant to a patchwork of plants and animals), what to manage (since biodiversity remains undefined), and why to manage (ecocentrism is suicidal; our ethics have to be anthropocentric). Key words: delineating ecosystems, ecosystem management, measuring biodiversity, sustainable environment, symptoms and cause of environmental degradation
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Lungeli, Dipak. "Human Embeddedness with Nature: An Ecocritical Reading of Some Mundhums in Limbu Culture." Outlook: Journal of English Studies 11 (July 1, 2020): 14–23. http://dx.doi.org/10.3126/ojes.v11i0.36313.
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Mundhums as philosophies of life in Limbu culture view human beings and nature, in both terrestrial and celestial sphere as part of large and embedded ecological family sharing common heritage and ancestries. Human-nature relationship described in Imansing Chemjong’s collection of Kirat Mundhum Khahun and Bairagi Kaila’s collections of Mujingna- Kheyangna Mundhum, Lahadangna-Suhampheba Mundhum,Tangsing Takma Mundhum, Namsami-Kesami Mundhum and the references of Pajaiba Mundhum, Luplinama Adannama Mundhum,Thimjik Mundhum show how human beings in the dynamics of affect and affected by, integrate with ecological surroundings. In order to substantiate the major claim that Mundhums, with unique dimensions of indigenous knowledge system of Limbus put nature at center and hence they are ecocentric, I use theoretical insights from Arne Naess’ concept of deep ecology, Aldo Leopold’s assertion of the land ethic backed up by critical readings on ecocritical and Mundhum discourses.
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Comstock, Gary L. "Do agriculturalists need a new, an ecocentric, ethic? 1994 Presidential address to the agriculture, food, and human values society." Agriculture and Human Values 12, no. 1 (December 1995): 2–16. http://dx.doi.org/10.1007/bf02218070.
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Abd. Aziz. "Konservasi Alam dalam Perspektif Etika Islam; Tantangan dan Tuntutan Globalisasi." Asy-Syari’ah : Jurnal Hukum Islam 5, no. 2 (June 15, 2019): 101–19. http://dx.doi.org/10.36835/assyariah.v5i2.116.
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As a part of environment, people should keep the perpetuation, the balance, and the beauty of nature. A smart use of limited natural resources must be a slogan in daily life.This environment is not provided only for human, but also for other creatures. Factually, many people damage universe by illegal logging, free mining, uncontrolled drilling, of course, without any analysis of its damage impact to the environment. After discussing these problems through an approachment of environment ethics; Anthroposentrism, Biocentrism, Ecocentrism, Eco-feminism, this articel found that the cause of the damage of this universe is a transcendental paradigm factor assumed that conservation was not emphasized by Islam. Through these conservational paradigm; ecology, environment fiqh, and eco-sufism, in term of universe utilization, people should balanced three amanah aspects; al-intifâ’, al-i’tibâr, dan al-ishlâh.These three environment ethics not just investigated the way of people behavior to universe, but also the relation among creatures in this universe, between people and people, people and all other creatures.
Keywords: conservation, ecology, environment fiqh, eco-sufism
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Kopnina, Helen, and Maria Helena Saari. "If a Tree Falls: Business Students Learning Active Citizenship from Environmentalists." Education Sciences 9, no. 4 (November 30, 2019): 284. http://dx.doi.org/10.3390/educsci9040284.
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This article presents and discusses student assignments reflecting on the documentary film If a Tree Falls, written as part of the Business Ethics and Sustainability course at The Hague University of Applied Sciences. This article follows two lines of inquiry. First, it challenges mainstream environmental education, supporting critical pedagogy and ecopedagogy. These pedagogies, which advocate pedagogy for radical change, offer a distinct and valuable contribution to sustainability education, enabling students to critically examine normative assumptions, and learn about ethical relativity, and citizenship engagement from environmentalists. The discussion of “lessons of radical environmentalism” is pertinent to the question of what types of actions are likely to achieve the widely acceptable long-term societal change. While this article focuses on student reflection on a film about radical environmentalism, this article also discusses many forms of activism and raises the question of what can be considered effective activism and active citizenship in the context of the philosophy of (environmental or sustainability) education in connection didactics and curriculum studies. Second, this article argues for the need for reformed democracy and inclusive pluralism that recognizes the needs of nonhuman species, ecocentrism, and deep ecology. The connection between these two purposes is expressed in the design of the student assignment: It is described as a case study, which employs critical pedagogy and ecopedagogy.
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Kai Horsthemke. "Biocentrism, Ecocentrism, and African Modal Relationalism: Etieyibo, Metz, and Galgut on Animals and African Ethics." Journal of Animal Ethics 7, no. 2 (2017): 183. http://dx.doi.org/10.5406/janimalethics.7.2.0183.
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Liu, Xinyu, Gengyuan Liu, Zhifeng Yang, Bin Chen, and Sergio Ulgiati. "Comparing national environmental and economic performances through emergy sustainability indicators: Moving environmental ethics beyond anthropocentrism toward ecocentrism." Renewable and Sustainable Energy Reviews 58 (May 2016): 1532–42. http://dx.doi.org/10.1016/j.rser.2015.12.188.
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Recher, Harry F. "Failure of science, death of nature." Pacific Conservation Biology 21, no. 1 (2015): 2. http://dx.doi.org/10.1071/pc14907.
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As a people, Australians have lost contact with the world of nature, risking the collapse of civilisation. One factor in the alienation of nature in Australia is the failure of the scientific community to take responsibility for the technology created by the knowledge generated from scientific research. Science has failed to protect Australia’s flora and fauna. Scientists must communicate more widely with society, but need to be educated on how to communicate and on their ethical responsibilities to others and other species. Government needs to show leadership in environmental management and nature conservation, while conservationists need to ‘invert the paradigm’, taking a new, less anthropocentric approach to conservation. None of this is possible in a market-place economy and Australians must move to an economic system that is ecocentric. This will not be easy as it requires a reduction in the consumption of resources and a smaller population.
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Atikawati, Dini, Totok Gunawan, and Sunarto Sunarto. "KONSEP “KHALÎFAH FÎ AL-ARD” DALAM PERSPEKTIF ETIKA LINGKUNGAN." Bumi Lestari Journal of Environment 19, no. 2 (August 1, 2019): 45. http://dx.doi.org/10.24843/blje.2019.v19.i02.p05.
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Various environmental problems occur due to human behavior. This behavior is influenced by the way a person views his environment. The perspective is influenced by the values ??believed. Inappropriate behavior and low morale in managing the environment will cause damage. For this reason, a concept of human leadership is needed for nature which can be used as a guide for environmental management. This article aims to examine the concept of khalîfah fî al-ard in environmental ethics perspective. This article is the result of an in-depth study of relevant libraries. This article argues that the concept of khalîfah fî al-ard originating from the Qur'an is very relevant to environmental ethics biosentrism and ecocentrism. The concept of khalîfah fî al-ard which is interpreted as the representative of Allah on earth should be a human starting point in managing and maintaining the environment, so that this concept is one of the strategic means of structuring and maintaining the environment. The concept of khalîfah fî al-ard can be realized into a pro-environment movement. It is very important for us as Muslims to understand the essential meaning of ourselves as khalîfah fî al-ard who cares the earth from damage.
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McShane, Katie. "Individualist Biocentrism vs. Holism Revisited." Les ateliers de l'éthique 9, no. 2 (September 22, 2014): 130–48. http://dx.doi.org/10.7202/1026682ar.
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While holist views such as ecocentrism have considerable intuitive appeal, arguing for the moral considerability of ecological wholes such as ecosystems has turned out to be a very difficult task. In the environmental ethics literature, individualist biocentrists have persuasively argued that individual organisms—but not ecological wholes—are properly regarded as having a good of their own . In this paper, I revisit those arguments and contend that they are fatally flawed. The paper proceeds in five parts. First, I consider some problems brought about by climate change for environmental conservation strategies and argue that these problems give us good pragmatic reasons to want a better account of the welfare of ecological wholes. Second, I describe the theoretical assumptions from normative ethics that form the background of the arguments against holism. Third, I review the arguments given by individualist biocentrists in favour of individualism over holism. Fourth, I review recent work in the philosophy of biology on the units of selection problem, work in medicine on the human biome, and work in evolutionary biology on epigenetics and endogenous viral elements. I show how these developments undermine both the individualist arguments described above as well as the distinction between individuals and wholes as it has been understood by individualists. Finally, I consider five possible theoretical responses to these problems.
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Mickey, Sam. "Without Why: Useless Plants in Daoism and Christianity." Religions 10, no. 1 (January 20, 2019): 65. http://dx.doi.org/10.3390/rel10010065.
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This article focuses on three examples of religious considerations of plants, with specific attention to the uselessness of plants. Drawing on Christian and Daoist sources, the examples include the following: (1) the lilies of the field described by Jesus in the Gospels of Matthew and Luke; (2) the useless tree of Zhuangzi; and (3) Martin Heidegger’s reading of a mystic poet influenced by Meister Eckhart, Angelus Silesius, for whom a rose blooms “without why,” which resonates with Heidegger’s deconstruction (Destruktion) of the history of metaphysics and his interpretation of uselessness in Zhuangzi. Each of those examples involves non-anthropocentric engagements with the uselessness of plants, which is not to say that they are completely free of the anthropocentrically scaled perspectives that assimilate uselessness into the logistics of agricultural societies. In contrast to ethical theories of the intrinsic value (biocentrism) or systemic value (ecocentrism) of plants, these Christian and Daoist perspectives converge with ecological deconstruction in suggesting that ethical encounters with plants emerge through attention to their uselessness. A viable response to planetary emergency can emerge with the radical passivity of effortless action, which is a careless care that finds solidarity with the carefree ways of plants.
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Safitri, Myrna Asnawati, and Firman Firman. "Animal Welfare and Covid-19 in Indonesia: A Neglected Legal Issue." Hasanuddin Law Review 7, no. 1 (April 1, 2021): 1. http://dx.doi.org/10.20956/halrev.v7i1.2502.
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The Covid-19 pandemic currently infecting the world population comes from the Coronavirus (SARS-CoV-2) transmitted initially from animals to humans, then between humans. This disease is referred to as zoonosis. Covid-19 discourse is generally about zoonotic transmission from animals to humans. Not much attention has been given to the potential transmission from humans to animals. In several countries, cases indicating the exposures of animals with the Coronavirus have been found. Thus, a discussion on the vulnerability of exposure to animals with the Coronavirus is significant to scientifically discussed. Unfortunately, concerns about this problem are still voiced by the mass media. Limited studies have been found, especially in Legal Science. In Indonesia, the Covid-19 incidence has hit more than 200 thousand people, one of the highest in Southeast Asia. Nevertheless, animal protection policy is not part of the national program of Covid-19 Control. Indonesia has several laws and regulations concerning animal welfare and zoonosis control. This article presents our study's findings investigating how the animal welfare law is applicable to protect the animals from Covid-19. Using the method of normative legal analysis, we found several weaknesses in the legal norms. We also observed how the ethics of anthro-pocentrism and ecocentrism compete in animal welfare laws.
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Babintseva, Ekaterina Alekseevna. "The historical evolution of eco-orientation in Germany in the late XIX – early XX centuries." Genesis: исторические исследования, no. 12 (December 2020): 27–33. http://dx.doi.org/10.25136/2409-868x.2020.12.34607.
Full textAbstract:
This article touches upon the problems of environmental protection in Germany in the course of historical development in the XIX – XX centuries. The author explores the establishment of environmental concept in the country; broaches a question of ideological and ethical approach in human attitude towards nature; discusses the problem of environmental damage as a result of extensive resource consumption in the context of industrial revolution and military activities. Attention is given to the role of innovators in the sphere of environmental protection in Germany, founders of environmental movements, and protector of nature conservation areas. The article examines the first environmental normative legal acts and the first nature protection organizations in Germany. The author’s special contribution to studying the questions of environmental history consist in consideration of German experience as a country that in several decades managed to overcome environmental crisis, as well as gain the leading position in Europe and worldwide by a number of environmental indexes. The conclusion is made that Germany can be viewed as a country with invaluable practical and legal experience of protection of the environment with centuries-old history, which can be adopted by many countries. The author anticipates that with the strengthening of ecocentric approach, rationalization and optimization of natural resource management remains feasible in terms of regulated anthropogenic intervention.
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Fisso, Maria Beatrice, and Elio Sgreccia. "Etica dell’ambiente." Medicina e Morale 45, no. 6 (December 31, 1996): 1057–82. http://dx.doi.org/10.4081/mem.1996.892.
Full textAbstract:
Gli autori presentano in questa prima parte del loro scritto quella che sarà l’introduzione a una raccolta bibliografica commentata, di prossima pubblicazione, in merito ad alcune questioni di etica ambientale. Dapprima vengono indicate le tappe in cui l’evoluzione della civiltà è stata condizionata nel corso del tempo dal rapporto uomo-ambiente: civiltà primitiva, pastorale, industriale e tecnologica o nucleare o spaziale o, anche detta, della rivoluzione genetica. Successivamente viene mostrato come a partire dalla seconda metà degli anni Settanta si è data progressivamente una diversa rilevanza alla natura, non considerata più un semplice oggetto di studio da parte delle scienza, ma reputata degna di riflessione etica. Da questo momento infatti l’etica ambientale ha acquisito la forza di una disciplina istituzionale.
Tuttavia il dibattito filosofico su questi argomenti si è sviluppato negli ultimi quindici anni soprattutto nei Paesi di lingua inglese, mentre in Italia si trova ancora in una fase iniziale.
Il pensiero filosofico classico è sempre stato impostato in modo fortemente antropocentrico; ma negli anni Settanta alcuni filosofi hanno cercato di superare questo approccio per proporre una visione meno antropocentrica o addirittura ecocentrica.
Dopo una accurata disamina di queste diverse correnti di pensiero gli autori concludono questa prima parte del loro articolo respingendo sia gli estremismi delle ecofilosofie, sia l’opinione di quanti credono nella illimitata possibilità di sfruttamento della natura, infatti le nuove acquisizioni scientifiche e culturali impongono di ripensare il rapporto uomo-natura al fine di stabilire dei principi etici che orientino la condotta umana in questo settore.