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1
Leard, Jason. "Ethics Naturally: An Environmental Ethic Based on Naturalness." Thesis, University of North Texas, 2004. https://digital.library.unt.edu/ark:/67531/metadc4458/.
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In this thesis I attempt to base an environmental ethic on a quality called naturalness. I examine it in terms of quantification, namely, as to whether it can quantified? I then apply the concept to specific areas such as restoration and conservation to create an environmental ethic and to show how such an ethic would be beneficial in general, and especially to policy issues concerning the environment. The thesis consists of three chapters: (1) the definition of nature and natural by way of a historical approach; (2) the place of humans in this scheme; and (3) the place of value and the discussion concerning quantification.
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Nelson, Michael Paul. "The land ethic : a theory of environmental ethics defended." Thesis, Lancaster University, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.246100.
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Kronlid, David. "Ecofeminism and Environmental Ethics." Doctoral thesis, Uppsala University, Department of Theology, 2003. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-3307.
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<p>This study focuses on ecofeminist ethical theory. A first aim is to clarify ecofeminist views on five central issues in the field of environmental ethics. These issues are: (1) Views of nature, (2) social constructivism and nature, (3) values of nature, (4) ethical contextualism, and (5) ethical pluralism. A second aim is to compare ecofeminist standpoints with certain standpoints within nonfeminist environmental ethical theory. A third aim is to critically discuss some of the main standpoints in ecofeminism. The analysis focuses on the works of Karen Warren, Sallie McFague, Chris Cuomo, and Carolyn Merchant. Other important sources are the environmental philosophers and ethicists J. Baird Callicott, Paul Taylor, Irene Klaver, Bryan G. Norton, Christopher Stone, Eugene Hargrove, Holmes Rolston III, Per Ariansen, Don E. Marietta, and Bruno Latour.</p><p>The result of this study is that there are no main differences between ecofeminism and nonfeminist environmental ethics regarding the main standpoints on the five issues. Rather, the significant differences are found within these main standpoints. In addition, one important characteristic of ecofeminist ethics is its "double nature," that is, the fact that it is rooted in feminism and environmentalism. The double nature of ecofeminism results in a foundation out of which ecofeminism as an environmental philosophy has a unique potential to handle some of the theoretical tensions that environmental ethics creates.</p><p>From the perspective that environmental problems consist of complex clusters of natureculture- discourse and that environmental ethical theory ought to be action guiding, it is argued that ecofeminist ethical theory has an advantage compared to nonfeminist environmental ethics. This standpoint is explained by the fact that ecofeminism holds a variety of views of nature, kinds of social constructivism and contextualism, and conceptions of values and of the self, and from the presumption that this variety reflects the reality of environmental problems. However, in order for ecofeminist ethical theory to fulfill its promise as an acceptable environmental ethical theory, its theoretical standpoints ought to be explicated and further clarified.</p>
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James, Simon Paul. "Heidegger and environmental ethics." Thesis, Durham University, 2001. http://etheses.dur.ac.uk/3958/.
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This thesis presents an environmental ethic based on the philosophy of Martin Heidegger. Chapter One uses Heidegger's conception of 'dwelling' as the basis for a satisfying account of the 'otherness' or alterity of nature. Chapter Two draws upon Heidegger's writings on 'the dif-ference', Madhyamaka Buddhist philosophy and the metaphysics of Alfred North Whitehead to develop a 'dialectical' conception of holism which can accommodate both the account of alterity presented in Chapter One and an account of the intrinsic value of individual beings. Chapter Three frames this conception of environmental holism in terms of ethics. It is argued that Heidegger's ideal of 'releasement' can be thought of as an essential 'function' of humans, the exercise of which promotes human flourishing. Extending this Aristotelian line of reasoning, it is shown how one can draw upon Heidegger's philosophy to articulate a form of environmental virtue ethic. Chapter Four investigates the charge that Heidegger's later thought is quietistic, a general allegation which is analysed into four interrelated specific charges: 1) the accusation that Heidegger is advocating a passive withdrawal from the world; 2) Adorno's charge in Negative Dialectics that Heidegger's philosophy is inimical to critical thought; 3) the objection that Heidegger is unable to deal adequately with either interhuman relations or the relations between humans and nonhuman animals; and 4) the charge that Heidegger's later writings cannot be brought to bear upon practical environmental issues. In answer to this last objection, case studies are presented of two environmental issues: 1) the environmental impact of tourism; and 2) the practice of environmental restoration.
5
Palmer, Clare. "Environmental ethics and process thinking /." Oxford : Clarendon press, 1998. http://catalogue.bnf.fr/ark:/12148/cb37649968g.
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Torres, Christopher. "What is Ethics without Justice? Reframing Environmental Ethics for Social Justice." Thesis, University of Oregon, 2016. http://hdl.handle.net/1794/20705.
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The field of environmental ethics has been in discussion and debate the past 40 years over how to best expand the circle of moral consideration away from a privileged human perspective to encompass the rest of the non-human world in order to change minds and social practices to address environmental degradation and destruction. One of the main methods is devoted to arguing for the intrinsic value of non-human lives and places as the means to do this.
I argue that this method of environmental ethics because it, at best, is a lazy framework for moral deliberation that ignores the entangled sociopolitical and environmental complexity of a situation by reducing the answer to a single set of predetermined values and interests which (re)produces and reinforces social and environmental injustice. An environmental pragmatist approach geared towards addressing environmental injustice is a better way of addressing both environmental degradation and social inequalities.
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Wall, Don Hargrove Eugene C. "Earth tones how environmental journalism and environmental ethics influence environmental citizenship /." [Denton, Tex.] : University of North Texas, 2007. http://digital.library.unt.edu/permalink/meta-dc-3907.
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Wall, Don. "Earth Tones: How Environmental Journalism and Environmental Ethics Influence Environmental Citizenship." Thesis, University of North Texas, 2007. https://digital.library.unt.edu/ark:/67531/metadc3907/.
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Environmental ethics and environmental journalism are influencing the developing philosophy of environmental citizenship. This philosophy involves the ideas that people are part of the environment, that the future depends on a healthy environment, and that action on behalf of the environment is necessary. It applies to individuals, communities, large and small companies and corporations, governments, and a coalition of nations. Environmental philosophers and environmental journalists can work together, in a symbiotic way, to foster discussions among citizens and policy makers about ideas as well as events, and thus, influence attitudes and policies, and continue to influence environmental citizenship. Environmental citizenship as an extension of democracy offers the best chance for undoing the manmade problems which are degrading the quality of life on Earth. A healthier environment is the will of the people. An informed, voting public will succeed in creating a healthier environment. Pioneering work by philosophers and journalists, especially over the last forty-five years has brought the dialogue about environmental problems to an unprecedented level and continues to offer encouragement to the mindful evolution of mankind. These ecological discussions of rights and responsibilities, intrinsic and economic values, pragmatism and utilitarianism, culture and spirit, are increasingly being applied to a developing idea of sustainability, and are, thus, helping to expand ideas about what it means to be a citizen in a democracy.
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Fishel, Jason Lee. "An evaluation of environmental pragmatism : applications to environmental ethics /." Online access for everyone, 2008. http://www.dissertations.wsu.edu/Thesis/Spring2008/J_Fishel_042408.pdf.
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Burns, Michael Edmund Reid. "Co-evolutionary relationships between environmental ethics and environmental assessment." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52735.
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Thesis (PhD) -- University of Stellenbosch, 2002.<br>ENGLISH ABSTRACT: The dissertation traces the development of environmental assessment and environmental
ethics as these disciplines have evolved independently in response to the global
environmental crisis. The aim is to determine the extent to which they can promote the
integration of the dissociated objective and subjective spheres of human valuation of the
environment. This is a necessary condition, it is argued, for arresting the pathology in the
human-environment relationship. The study concludes that both disciplines were initially
trapped in narrow, monistic approaches, which rendered them largely ineffective. However,
their evolutionary advancement, and a common grounding in a radical conceptualization of
sustainable development, greatly enhances their usefulness in environmental decisionmaking.<br>AFRIKAANSE OPSOMMING: Die verhandeling ondersoek die evolusionêre ontwikkeling van omgewingsimpakbepaling en
die filosofie van omgewingsetika, na die ontstaan van die twee disiplines in reaksie tot die
globale omgewingskrisis. Die studiedoelwit is om te bepaal tot watter mate hulle die
integrasie van die gedissosieerde objektiewe en die subjektiewe sfere van
menslikeomgewingswaardering kan bevorder. Daar word geredeneer dat sodanige
integrasie noodsaaklik is om die patologie in die verhouding tussen die mens en sy
omgewing te stuit. Die belangrikste gevolgtrekking is dat beide disiplines, tydens hulle
aanvangsstadia, vasgeval was in 'n monistiese benadering wat hul doeltreffendheid
belemmer het. Die onlangse ontwikkeling van omgewingsimpakbepaling en omgewingsetika,
sowel as 'n gemeenskaplike uitgangspunt binne 'n radikale vertolking van volhoubare
ontwikkeling, versterk grootliks hulle bruikbaarheid vir omgewingsbesluitneming.
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Meyers, Ronald B. "A Heuristic for Environmental Values and Ethics, and a Psychometric Instrument to Measure Adult Environmental Ethics and Willingness to Protect the Environment." The Ohio State University, 2002. http://rave.ohiolink.edu/etdc/view?acc_num=osu1039113836.
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Corbeil, Marc J. V. "Process environmental philosophy." Thesis, University of North Texas, 2003. https://digital.library.unt.edu/ark:/67531/metadc6148/.
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A process-information approach is examined as a foundation for an environmental philosophy that is dynamic and elastic, with particular emphasis on value, beauty, integrity and stability supporting Aldo Leopold's vision. I challenge one of the basic assumptions of Western philosophy, namely the metaphysical primacy of substance. The classical, medieval and modern metaphysics of substance is presented with particular attention given the paradoxes of substance. Starting from the philosophy of Heraclitus, relatively ignored by the Western tradition of philosophy, a process philosophy is developed as an alternative to standard metaphysical attitudes in philosophy. A possible resolution of Zeno's paradoxes leads to consideration of other paradoxes of substance metaphysics. It is argued that substance metaphysics is incompatible with evidence found in the shifting paradigms of ecology and general science. Process philosophy is explored as a basis for an environmental philosophy, attempting to put the environment back into philosophy.
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Runwen, Zhu. "Environmental Virtue Ethics : Wildlife Tourism in Sweden." Thesis, Linnéuniversitetet, Institutionen för organisation och entreprenörskap (OE), 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-76288.
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With the permission of Swedish Allemansrätten, the Right of Public Access, allows people to interact with the natural environment... . Environmental ethics, discuss about the relationship between man and nature, and is hence clearly connected to the questions of wildlife tourism. Great part of the previous literature has focused on the environmental ethics in tourism from the perspective of utilitarianism or deontology, with special concern in animal rights, animal ethics and animal welfare. However, questions like ‘what kind of people will do good to the environment?’, ‘What are the characteristics of these people?’ are among those that still need to be discussed in the field of wildlife tourism research. According to the theory of environmental virtue ethics, man's attitude towards nature originates from the internal quality and character of human beings. Whether it is the western scholars Thomas Hill and Geoffrey Frasz, or the ancient Chinese School of Confucianism and Taoism, they all put forward their own opinions on the characters required by the virtue ethics of the environment. In this thesis, documentary writing and network media records of wildlife tourists in Sweden are used as empirical materials to demonstrate the behavioral and psychological manifestations of the three characters of environmental virtues ethics. These three characters reflect the harmonious interaction between man and nature, and contribute in the theoretical discussions of of ethics in Tourism Studies.
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Chenoweth, Alan R. "The Ethics of Professional Environmental Practice: an Exploratory Study of the Ethical Principles of Practitioners." Thesis, Griffith University, 2020. http://hdl.handle.net/10072/400564.
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Although the practice ethics of many professions have been investigated in various empirical studies, those of the emerging environmental profession have received little research attention, notwithstanding community need for trust in ethical environmental experts, and the adversarial nature of practice. In Australasia, young professionals in environmental disciplines express concern and confusion regarding professional and environmental ethics, despite the currency of a code of ethics developed by the Environment Institute of Australia and New Zealand (EIANZ). As a senior environmental professional involved in certifying practitioners, I wished to contribute to the profession by researching the ‘field-tested’ ethical principles of fellow practitioners with 20 to 40 years of experience.
Fourteen (14) seasoned environmental practitioners participated in semistructured interviews to explore how they construct meaning for their practices with respect to ethical principles, using techniques appropriate for ‘insider’ research. Literature review confirmed that the appropriate theoretical basis for such an investigation is qualitative, and in particular a phenomenological / interpretivist approach (within a constructionist paradigm) and a role identity perspective.
Interpretivist phenomenological analysis indicated that the ethical principles and environmental values of seasoned practitioners are personal and largely based on childhood and early influences, adapted to meet the situations and context of their discipline, profession, type of practice and public or private sector. Coding and iterative analysis of interview transcripts by themes and sub-themes revealed patterns and general agreement on many principles, as well as outlier approaches and omissions. Ethical principles comprise one of four broad groups of interacting influences on professional environmental practice, according to a model proposed in this thesis, the others being professional identity, capabilities and contribution.
Thematic analysis revealed three broad integrity principles (professional, technical and process integrity) generally consistent with the principles of a science-based profession, with emphasis on truth, competence, rigour and impartiality. These, together with the virtue ethic of resolve (the courage to hold firm to principles under pressure) are expressed by practitioners in three ways - as important principles for their own practices, as advice they would give to juniors, and also (conversely) as criteria for judging unethical practice. Based on case studies discussed in interviews, an ethical acceptability spectrum model is proposed whereby the persuasive capacity of practitioners to achieve better environmental outcomes is critical in addressing compromises and reducing ethical dilemmas.
This study also revealed five ‘professional identity perspectives’ which correlate with individual practitioner roles, ethical priorities and decision-making. The practitioners interviewed for this research generally adopted perspectives of an objective scientist, problem-solver, balance-seeker, environmental advocate or practice manager, or adopted dual or changeable perspectives depending on the situation. Although this research has been a preliminary study, this typology suggests avenues for further research into different expressions of ethical principles among environmental practitioners, and different ways of addressing the tension between professional and environmental ethics.
Ethical principles are recommended for environmental practice which combine professional codes with the practice wisdom of seasoned practitioners. Four primary ethical obligations emerge: responsibilities to clients, to truth, to environmental harm reduction and to one’s own moral principles. This thesis also suggests, as an aspirational adaptation of Kant’s categorical principle, a ‘categorical sustainability imperative’ viz. act only according to that maxim that your actions, if adopted universally, would sustain human society and all forms of life indefinitely.
Among the implications of this research is that ethics education is inadequately addressed in environmental degree courses to date, and that professional institutes could also play a larger role in providing guidelines, moral leadership and continuing professional development, including ethical decision-making and scenario training. Another implications of this investigation, both for institutes and for environmental education, is that a ‘one size fits all’ approach to professional ethics may be inappropriate, as practitioners need a framework of principles within which they can develop ethical guidelines appropriate for their professional identity perspectives, as well as their role, situation and context.<br>Thesis (PhD Doctorate)<br>Doctor of Philosophy (PhD)<br>School of Human Serv & Soc Wrk<br>Griffith Health<br>Full Text
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Gillespie, Al. "International environmental ethics : value and method in international environmental law and policy." Thesis, University of Nottingham, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.361026.
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Spash, Clive L. "Environmental Values in Conservation: Ethics, Economics and Pragmatism." WU Vienna University of Economics and Business, 2017. http://epub.wu.ac.at/5499/1/sre%2Ddisc%2D2017_01.pdf.
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黃廣昌 and Kwong-cheong Wong. "On the virtues approach to Buddhist environmental ethics." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2008. http://hub.hku.hk/bib/B4154738X.
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Palmer, Clare. "Process theology and the challenge of environmental ethics." Thesis, University of Oxford, 1993. http://ora.ox.ac.uk/objects/uuid:7592ee99-6439-4bd9-82cb-a8d47077911a.
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The aim of this thesis is to examine process theology in the light of questions raised by environmental issues. To facilitate this study, different approaches to the nonhuman natural world developed in environmental philosophy - in particular in environmental ethics - are compared with the work of process theologians. The primary focus is on the systems of A.N.Whitehead and Charles Hartshorne, but John Cobb, Jay McDaniel and Daniel Dombrowski are also considered. In Chapter 1, the derivation of value and the formation of ethics in process thinking is examined, and its ethical methodology and content compared with classical utilitarianism and more recent consequentialist approaches to the nonhuman natural world. Ensuing problems including justice, replaceability, the identification of value with experience and the subjectivity of value judgments are considered. In Chapter 2, process ethics is compared with deontological approaches to environmental ethics which focus on the value of individual organisms and natural objects: in particular, the work of Paul Taylor. Problems generated by egalitarianism, individualism and the inability to affirm environmental restitution are examined. The capacity of process thinking to resist such criticisms is assessed. Collective consequentialist ethical approaches to the environment, characterized by Aldo Leopold and J.Baird Callicott, are laid alongside process ethics in Chapter 3. This raises questions concerning the nature of species and ecosystems, and the use of metaphors such as organism, community and society to describe them. The focus moves in Chapter 4 onto a comparison of the metaphysics and ethics of the Deep Ecology movement with that of process theology. This comparison concentrates on two main themes: attitudes to 'holism' and to the 'extension and realization of the self'. Finally, the question whether process theology should reform itself as a better response to environmental ethics is examined. Some suggestions about possible reformation are proffered, but it is tentatively concluded that process thinking is an inappropriate basis for environmental philosophy.
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Tan, Gregory. "Ecological Virtue Ethics: Towards Conversion and Environmental Action." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107480.
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Thesis advisor: James T. Bretzke<br>Thesis advisor: Andrea Vicini<br>This thesis argues that, in order to address adequately the ecological crisis, humanity needs to change drastically soon from ecologically harmful to ecologically friendly attitudes and practices. In our Christian understanding, this change requires a conversion from ecological vices to ecological virtues. To do so, humanity needs to move away from its overtly anthropocentric concerns to a more genuine respect for creation. Drawing from Church tradition, this thesis establishes that creation has rights, endowed by the Creator, that need to be protected, if ecological integrity is to be preserved. This thesis suggests what these rights should be and the means that would allow their protection. I then argue that, for the necessary changes in human behaviour to take places, ecological conversion needs to begin with individual conversion before social transformation is possible. This thesis, therefore, proposes the ecological virtues needed for individual conversion, and then ecological social action and advocacy. Thus, this thesis charts a course forward from principles, to motivations, and finally, to action<br>Thesis (STL) — Boston College, 2017<br>Submitted to: Boston College. School of Theology and Ministry<br>Discipline: Sacred Theology
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Burkhart, Brian Yazzie. "Respect for kinship toward an Indigenous environmental ethics /." [Bloomington, Ind.] : Indiana University, 2009. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3354896.
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Thesis (Ph.D.)--Indiana University, Dept. of Philosophy, 2009.<br>Title from homepage (viewed on Feb 4, 2010). Source: Dissertation Abstracts International, Volume: 70-04, Section: A, page: 1299. Adviser: Paul V. Spade.
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Sarkar, Pankoj Kanti. "Environmental ethics and future generations: a Critical study." Thesis, University of North Bengal, 2017. http://hdl.handle.net/123456789/2551.
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Yucel, (karakoc) A. Gamze. "Environmental Ethics Approach In The World And In Turkey." Phd thesis, METU, 2005. http://etd.lib.metu.edu.tr/upload/2/12606909/index.pdf.
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This thesis analyzes the environmental knowledge, attitudes and environmentally significant behaviors of the environmental professionals such as academicians and higher level of bureaucrats in Turkey. Additionally socio-demographic characteristics of target groups were measured to examine if environmental professionals having environmental knowledge and defending ecocentric or at least homocentric approaches do really reflect their attitudes and knowledge into actual behaviors or a paradox arises when actual behaviors are compared with expressed beliefs and attitudes. It was found that, socio-demographic characteristics such as gender, age and education were not show statistically significant difference at the respondents&rsquo<br>behavior. There only exist a positive relationship between education and environmental knowledge. Additionally, the data herein supports the theoretical assumption that, distinct professional groups have different environmental ethical approaches and different levels of environmental knowledge. Academicians have the highest consciousness level of environmental knowledge. Finally the most striking result is<br>although respondents have at least moderate level of environmental knowledge<br>there exist a statistically significant negative correlation between respondents&rsquo<br>environmental knowledge and their behavior.
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Lindemann, Monica A. "Environmental Virtue Education: Ancient Wisdom Applied." Thesis, University of North Texas, 2005. https://digital.library.unt.edu/ark:/67531/metadc4859/.
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The focus of environmental philosophy has thus far heavily depended on the extension of rights to nonhuman nature. Due to inherent difficulties with this approach to environmental problems, I propose a shift from the contemporary language of rights and duties to the concept of character development. I claim that a theory of environmental virtue ethics can circumvent many of the difficulties arising from the language of rights, duties, and moral claims by emphasizing the cultivation of certain dispositions in the individual moral agent. In this thesis, I examine the advantages of virtue ethics over deontological and utilitarian theories to show the potential of developing an ecological virtue ethic. I provide a preliminary list of ecological virtues by drawing on Aristotle's account of traditional virtues as well as on contemporary formulations of environmental virtues. Then, I propose that certain types of rules (rules of thumb) are valuable for the cultivation of environmental virtues, since they affect the way the moral agent perceives a particular situation. Lastly, I offer preliminary formulations of these rules of thumb.
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Evanoff, Richard. "A constructivist approach to intercultural dialogue on environmental ethics." Thesis, Lancaster University, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.403730.
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Laÿna, Droz-dit-Busset. "The Milieu as Common Grounds for Global Environmental Ethics." Kyoto University, 2020. http://hdl.handle.net/2433/253451.
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Mridha, Shibaji. "Ecocinema, Slow Violence, and Environmental Ethics: Tales of Water." Kent State University / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=kent1555608601107401.
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Blechschmidt, Lara C. "Environmental ethics and the oyster of the Chesapeake Bay." Thesis, This resource online, 1992. http://scholar.lib.vt.edu/theses/available/etd-10062009-020010/.
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Kaplan, Christopher Francis. "Environmental Virtue Ethics and the Virtue of Ecological Sensitivity." Thesis, The University of Arizona, 2015. http://hdl.handle.net/10150/579285.
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What traits and virtues must a person possess to be considered environmentally virtuous? And further, must we recognize new human excellences specific to environmental contexts, or can the traditional virtues be 'extended' to apply to environmental interactions and relationships? Current disagreement in the environmental virtue ethics literature over how to identify and ratify environmental virtue represents a significant issue in the literature because its answer impinges upon other areas of an environmental virtue ethic's framework, including the acquisition and sufficiency of virtue, environmental practical wisdom, and the normative resources available to an environmental virtue ethic. Ronald Sandler, a proponent of non-extensionist environmental virtue ethics, has suggested the recognition of a novel human virtue called "ecological sensitivity".¹ However, Sandler left open at the time exactly what character dispositions and traits constitute that virtue, and how it ought to be fully understood. The thesis presented here attempts to identify the dispositions, attitudes, and traits that constitute ecological sensitivity (or eco-sensitivity).
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Parker, Jonathan. "Sustainable Environmental Identities for Environmental Sustainability: Remaking Environmental Identities with the Help of Indigenous Knowledge." Thesis, University of North Texas, 2012. https://digital.library.unt.edu/ark:/67531/metadc177240/.
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Early literature in the field of environmental ethics suggests that environmental problems are not technological problems requiring technological solutions, but rather are problems deeply rooted in Western value systems calling for a reorientation of our values. This dissertation examines what resources are available to us in reorienting our values if this starting point is correct. Three positions can be observed in the environmental ethics literature on this issue: 1. We can go back and reinterpret our Western canonical texts and figures to determine if they can be useful in providing fresh insight on today's environmental challenges; 2. We abandon the traditional approaches, since these are what led to the crisis in the first place, and we seek to establish entirely new approaches and new environmental identities to face the environmental challenges of the 21st century; 3. We look outside of the Western tradition for guidance from other cultures to see how they inhabit and interact with the natural world. This dissertation presents and evaluates these three options and ultimately argues for an approach similar to the third option, suggesting that dialogue with indigenous cultures and traditions can help us to reorient our values and assist in developing more sustainable environmental identities.
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Patterson, Aimee. "Theocentric ethics for a secular world : toward a general application of the ethical thought of James M. Gustafson." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=83137.
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In order to work toward right relationships among humanity and all other things, what is required is an ethical theory that concerns itself with interests that include but are not limited to the human. James M. Gustafson's theocentric ethics, which centres value on God, can accomplish this in the religious sphere. Gustafson's ethical theory also has the potential to work within nontheistic secularism as a way of construing all things as interrelated and interdependent. Underlying Gustafson's theology and value theory is a commonsense ontology, which appreciates evidences from the sciences, affective orientation, and resembles certain webs of beliefs held by many outside religious communities. In order to illustrate the transition to secular Gustafsonian ethical theory, functional surrogates of theology found in secular philosophy, and particularly in the work of Mary Midgley, are identified. Gustafson's ethical theory is used to identify certain obligations and restrictions with regard to environmental ethics.
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Day, Philip Garrett. "Environmental Imagination: the Constitution and Projection of a Sustainable Ethos." Thesis, University of North Texas, 2014. https://digital.library.unt.edu/ark:/67531/metadc700043/.
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This dissertation provides a theoretical analysis and examination of the role of imagination in the formation of an environmental ethos. The majority of ethical theories in environmental thought largely neglect the role that imagination plays in both the relationships that humans form with their environment, and the subsequent role that imagination plays in constituting the way that those relationships are understood ethically. To explore the role of imagination in constituting and subsequently projecting such an ethical way of being, this dissertation selectively analyzes the history of imagination in philosophy, cognitive science, and environmental thought. In addition, this dissertation also explores the role that images play in forming collective responses to environmental disasters, and the further role that imagination plays in overcoming the moral motivation gap.
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Liu, Xian. "Conceptual and comparative formulations of Daoism : an interplay between Daoism and environmental ethics." Online access for everyone, 2006. http://www.dissertations.wsu.edu/Thesis/Spring2006/x%5Fliu%5F051006.pdf.
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Cook, Elizabeth Annette. "The land ethic." access full-text online access from Digital Dissertation Consortium, 2006. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?3247127.
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Saner, Marc A. "Environmental ethics and biotechnology, a test of Norton's convergence hypothesis." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0003/MQ43325.pdf.
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Ryan, Sean Edward. "Environmental ethics, an interpretive analysis of outdoor leaders'/scholars' discourse." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0019/MQ46993.pdf.
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Petersen, Heidi Jean. "The relevance of the animal liberation movement to environmental ethics." Diss., Connect to online resource, 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3207684.
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Saner, Marc A. (Marc Albert) Carleton University Dissertation Philosophy. "Environmental ethics and biotechnology; a test of Norton's convergence hypothesis." Ottawa, 1999.
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Somaratne, Indika. "The role of religion and environmental ethics in climate change." Doctoral thesis, Humboldt-Universität zu Berlin, Kultur-, Sozial- und Bildungswissenschaftliche Fakultät, 2017. http://dx.doi.org/10.18452/17763.
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Die meisten Menschen denken, dass Klimawandel und Nachhaltigkeit wichtige Herausforderungen darstellen. Allerdings legen zu wenige Weltbürger mit hohem treibhausgasproduzierenden Verhalten nicht in ausreichendem Maße auch ein treibhausgasverringerndes Verhalten an den Tag, um den Anstieg von Treibhausgasen und anderen Umweltproblemen aufzufangen. Warum ist das so? Strukturelle Barrieren, wie. z. B. eine klimaschädliche Infrastruktur, sind ein Teil der Antwort, aber auch psychologische Barrieren verhindern ein Verhalten, das Mitigation, Anpassung und ein nachhaltiges Umweltmanagement ermöglicht. Aber wer kann die psychologischen und ethischen Barrieren entfernen, um ein umweltfreundliches Verhalten zu etablieren? Die aktuellen Institutionen dieser Welt haben es nicht geschafft, die Bedrohung durch den Klimawandel adäquat zu adressieren. Keiner der Politiker war bisher dazu bereit, das kurzfristige ökonomische Wohl seines Landes zu opfern, auch wenn sie gleichzeitig einsehen, dass Nachhaltigkeit auf lange Sicht unabdingbar ist. Die Umweltkrise ist nicht einfach nur ein technologisches Problem (wie es von einigen Industrieländern definiert wird). Probleme entstehen auch nicht, weil unsere Technologie nicht genügend Nahrungsressourcen zur Verfügung stellen kann und auch nicht, weil wir nicht in der Lage sind, fortschrittlichere Technologien zu erfinden, um den Giftmüll, den wir produzieren, herauszufiltern. Das Wesen der modernen Umweltkrise dreht sich um die moderne Zivilisation und die Werte, die ihr zugrunde liegen. „Unsere ökologische Krise ist das zwangsläufige Ergebnis des Mangels an Sensibilität der modernen Wirtschaft gegenüber der Verletzlichkeit und der Grenzen der Natur, des verrückten Machtkampfes der modernen Politik, des weltweiten Verhaltens der Völker, Glück mit materieller Befriedigung gleichzusetzen, und deren überwältigenden Akzeptanz einer mechanischen und dualistischen Sichtweise der Natur.“<br>Most people think Climate Change and sustainability are important problems, but too few global citizens engaged in high-greenhouse-gas-emitting behaviour are engaged in sufficient mitigating behaviour to stem the increasing flow of greenhouse gases and other environmental problems. Why is that? Structural barriers such as a climate-averse infrastructure are part of the answer, but psychological barriers also impede behavioural choices that would facilitate mitigation, adaptation and environmental sustainability. But who can remove the psychological and ethical barriers to pro-environmental actions? The world''s present institutions have failed to address adequately the threat of Climate Change. No politician has been willing to sacrifice the short-term economic welfare of his or her country, even while agreeing that sustainability is essential in the long term. The environmental crisis is not simply an issue of technology (as defined by some developed countries). It is neither because our technology cannot provide enough resources for us to consume, nor because we cannot invent more advanced technology to refine the toxic wastes we produce that environmental problems arise. The essence of the modern environmental crisis is about modern civilization and its underlying values. “Our ecological crisis is the inevitable outcome of the modern economy’s insensitivity to the vulnerability and limits of nature, the mad power struggle of modern politics, modern people’s universally equating happiness with material satisfaction, and their overwhelming acceptance of a mechanical and dualist view of nature.”
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Roberts, James Rowland. "The development of an environmental ethics undergraduate curriculum for California." CSUSB ScholarWorks, 2004. https://scholarworks.lib.csusb.edu/etd-project/2573.
Texte intégralRésumé :
This study included an environmental ethics syllabi research project, an environmental ethics curriculum development survey of all colleges in California, and the subsequent development of tables to compare the results. The curriculum development survey of California colleges includes a listing of all course descriptions of environmental ethics and related courses.
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Scott, Conohar. "The photographer as environmental activist : politics, ethics and beauty in the struggle for environmental remediation." Thesis, Loughborough University, 2015. https://dspace.lboro.ac.uk/2134/19640.
Texte intégralRésumé :
This practice-based research study examines two questions in an effort to determine how the photographer can play a role in the promulgation of environmental activism. Firstly, I ask if certain aesthetic approaches to the documentation of industrial pollution can be regarded as antithetical to the values of environmentalism; in particular, I examine the use of the sublime and the role that beauty plays in documenting scenes of environmental despoliation. In response to this question, I describe the problems associated with establishing a counter-aesthetic position in my artistic practice, which is commensurate with environmental ethics. Secondly, I ask how photography can be used as a means of conducting environmental protest by working in solidarity with environmental scientists and activists, in the struggle for environmental remediation. In a bid to answer this question, I argue that the production and dissemination of the photobook is one method of realising the dissensual capacity of art to bring about the conditions necessary for remediation to occur. Importantly, my practice proceeds through an understanding of debates ongoing in contemporary theory. In particular, I argue that Jacques Rancière s conceptions of dissensus (Rancière, 2010: 173) and the politics of aesthetics (Rancière, 2004: 25) can be interpreted as a means of understanding how aesthetics can be used to enact a form of political praxis. Using Rancière and Murray Bookchin s concept of social ecology as a basis for my artistic practice, I claim that photography can not only make the existent reality of pollution visible, it can also initiate a form of participatory democratic subjectivity, allowing the demands of the artist to become visible too. Moreover, in the design and dissemination of the three photobooks I have created, I make a case for a collaborative model of artistic practice, which extends beyond the medium specificity of photograph, and embraces multimodality and trans-disciplinarity, as a means of situating the photograph into a broader discursive field.
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Burchett, Kyle L. "Anthropocentrism as Environmental Ethic." UKnowledge, 2016. http://uknowledge.uky.edu/philosophy_etds/12.
Texte intégralRésumé :
Ever since the environment and nonhumanity became major ethical topics, human-centered worldviews have been blamed for all that is morally wrong about our dealings with nature. Those who consider themselves nonanthropocentrists typically assume that the West’s anthropocentric axiologies and ontologies underlie all of the environmental degradations associated with our species. On the other hand, a handful of environmental philosophers argue that anthropocentrism is perfectly acceptable as a foundation for environmental ethics. According to Bryan Norton’s convergence hypothesis, "If reasonably interpreted and translated into appropriate policies, a nonanthropocentric ethic will advocate the same [environmental] policies as a suitably broad and long-sighted anthropocentrism" (Norton 2004:11). Norton notes that although adherents to either ism may disagree about the relative importance of the various reasons they have for advocating such policies, they nevertheless share an equal commitment to protecting the environment. Because any form of anthropocentrism must fundamentally favor humanity over nonhumanity, nonanthropocentrists are nevertheless concerned that such favoritism is "nothing more than the expression of an irrational bias" (Taylor 1981:215). They reason that only a nonanthropocentric ethic can guarantee that policies do not arbitrarily favor humans when their interests conflict with those of nonhumans. I argue that critics of convergence fail to appreciate that Norton’s hypothesis is limited to ideologies that he deems "reasonable" and "suitably broad and long-sighted," or else they misapprehend what these terms imply. When it comes to ethics, nonanthropocentrists and anthropocentrists alike vary along a continuum according to whether their overriding intuitions are more aligned with individualistic or collectivistic axiologies and their associated timescales. The most unreasonable, narrow, and short-sighted ideologies are those that are the most individualistic. It is at the collective end of the continuum that Norton’s proposed convergence takes place. I defend a version of anthropocentrism that I term ecological anthropocentrism.
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Hanna, Paul. "Consuming sustainable tourism : ethics, identity, practice." Thesis, University of Brighton, 2011. https://research.brighton.ac.uk/en/studentTheses/e7073b3d-9105-4872-93e3-f4e9faedf906.
Texte intégralRésumé :
In recent years, contemporary western society has played witness to a growth in the production, promotion, and consumption of ostensibly ‘ethical’ products such as Fair Trade goods. Such commodities are characterised by an emphasis on rebalancing inequalities that ‘mass’ production/consumption are said to create. This thesis takes sustainable tourism as a novel example of such concerns. With recent inroads in psychology and the social sciences suggesting that the practice of consumption represents a prominent ‘mode’ for ‘identity work’ (including class identities), the consumption of ‘ethical’ products may arguably signify the manifestation of ‘ethical identity/identities’. However, ‘ethics’ and ‘identity’ are ambiguous words with significant concerns surrounding the ‘ethics’ of ‘ethical’ products, and the extent to which individuals exhibit ‘ethical identity/identities’ through the consumption of such goods. Building on Michael Foucault’s ‘technologies of self’ and ‘ethics’, this thesis seeks to contribute to our understanding of ‘ethics’, ‘identity’, and ‘practice’ in relation to sustainable tourism.
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Jacobus, Robert J. "Defining environmental theology content analysis of associated literature /." Morgantown, W. Va. : [West Virginia University Libraries], 2001. http://etd.wvu.edu/templates/showETD.cfm?recnum=1885.
Texte intégralRésumé :
Thesis (M.S.)--West Virginia University, 2001.<br>Title from document title page. Document formatted into pages; contains vii, 45 p. : ill. (some col.). Vita. Includes abstract. Includes bibliographical references (p. 22-27).
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Lindemann, Monica A. "The Character of Environmental Citizenship: Virtue Education for Raising Morally Responsible Individuals." Thesis, University of North Texas, 2013. https://digital.library.unt.edu/ark:/67531/metadc271857/.
Texte intégralRésumé :
Surely, moral education is not merely intended to result in theoretical knowledge, but instead attempts to change people's behavior. However, when examining and evaluating current trends in moral education, it appears that hitherto moral education has fallen short of its goal to make people better. In this paper, I try to determine what has caused this perceived failure of moral education and conclude that approaches that focus on teaching moral reasoning skills rather than on teaching actual moral content, i.e., values and virtues, are generally ineffective for moral improvement. However, a more traditional form of moral education, namely character education, appears to be a viable alternative to the moral reasoning methods. Since character education can be regarded as the practical application of virtue ethics, I first describe and evaluate virtue ethics and defend it against potential criticisms. I then examine what methods are effective for teaching virtues, and how such methods can potentially be incorporated into the curriculum. Since virtues cannot be taught through theoretical instruction, the acquisition of good habits constitutes the necessary foundation for the establishment of good moral character. Some methods that have been suggested for laying the foundation for virtue are the use of stories, role play, as well as the inclusion of physical and outdoor activities, etc. Furthermore, habituation constitutes the basis for the acquisition of good habits, and as such it requires the application of rewards and punishment by a caring tutor, who at the same time can serve as a role model for virtuous behavior. Finally, I extrapolate if and how character education can be employed to make people more environmentally conscious citizens. I conclude that environmental virtue or character education is the most effective method of environmental education, since it affects how an individual understands, views, and subsequently interacts with the natural environment.
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Tatay, Nieto Jaime. "Catholic Contributions to an Ethics of Responsibility toward Creation." Thesis, Boston College, 2011. http://hdl.handle.net/2345/2503.
Texte intégralRésumé :
Thesis advisor: Stephen Pope<br>Agendas in ethics are often set by questions raised in the wider society. The growth and flourishing of environmental ethics is a good example of this phenomenon. In recent decades, the growing concern among scientists, politicians, economists, and the media regarding the future of life on the planet has raised all kinds of questions about the origin of the so-called ecological crisis. Complex analyses and different sets of solutions have followed. Yet the problems seem far from being solved. Ethicists and theologians have joined the conversation and have also proposed interpretations and complex, often contradictory, solutions to the problems raised by this crisis<br>Thesis (STL) — Boston College, 2011<br>Submitted to: Boston College. School of Theology and Ministry<br>Discipline: Sacred Theology
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Vena, Christopher J. "Beyond Stewardship: Toward an Agapeic Environmental Ethic." [Milwaukee, Wis.] : e-Publications@Marquette, 2009. http://epublications.marquette.edu/dissertations_mu/16.
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Aarnio-Linnanvuori, Essi. "Environmental issues in Finnish school textbooks on religious education and ethics." University of Helsinki, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-27403.
Texte intégralRésumé :
Solving global environmental problems requires a major change of values. As relates to environmental education, worldview, ethics and spiritual issues are important elements. But how are environmental issues included in such school subjects that especially discuss values and ethics? In this article I examine 24 Finnish religious education and ethics textbooks to analyze, to what extent environmental issues are integrated and discussed in them. I conclude that there is confusion about what environmental education can be in societal school subjects. The environmental texts in textbooks do not always draw on the specific content of the societal subject in question but repeat content from the natural sciences. Therefore, I suggest contexts and perspectives for discussing environmental issues that would comport with these subjects and supplement existing environmental education at school.
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Kadikon, Sulaiman. "An analysis of Islamic environmental ethics with special reference to Malaysia." Thesis, University of Wales Trinity Saint David, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503614.
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SCHULTE, NEIDE KOHLER. "DESIGN FOR SUSTAINABLE CLOTHING: CONTIBUTIONS OF BIOCENTRIC ENVIRONMENTAL ETHICS AND VEGANISM." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2011. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=19116@1.
Texte intégralRésumé :
PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO<br>A questão central desse estudo é verificar se os fundamentos da
ética ambiental biocêntrica e a proposta do veganismo podem contribuir
na reflexão sobre um sistema de moda mais pertinente à sustentabilidade
ambiental e ao desenvolvimento da consciência quanto à necessidade de
mudança no modo de vida dos humanos para que se preserve o ambiente
natural. O pressuposto é que a proposta do veganismo e a ética
ambiental biocêntrica oferecem fundamentos para um modo de produção
e consumo mais adequados à sustentabilidade ambiental e para um modo
de vida humana que seja menos destrutivo. Para alcançar esse objetivo
levantou-se o estado da arte e os conceitos sobre moda, sustentabilidade
ambiental, ética ambiental biocêntrica e veganismo; apresentou-se a
proposta dos teóricos para a ética ambiental biocêntrica e estabeleceu-se
uma relação com o estilo de vida dos veganos; entrevistou-se
consumidores veganos que, segundo seu discurso, já praticam um
consumo mais ético e sustentável, para verificar o seu modo de consumo;
identificou-se novas propostas para o design do vestuário que visam um
consumo ético e sustentável ambientalmente; e, apresentou-se a
proposta do Programa de Extensão Ecomoda que vem sendo
desenvolvida no curso de moda da UDESC. Esse trabalho é uma reflexão
para contribuir na mudança nas engrenagens do atual sistema da moda,
para que ele se torne mais adequado a uma visão de mundo mais
sustentável ambientalmente.<br>The central question of this study is to verify that the fundamentals
of biocentric environmental ethics of veganism and the proposal can
contribute to reflection on a fashion system more relevant to
environmental sustainability and the development of awareness of the
need for change in the way of life for human to preserve the natural
environment. The assumption is that the proposal of veganism biocentric
environmental ethics and provide grounds for a mode of production and
consumption to environmental sustainability and appropriate for a human
way of life that is less destructive. To achieve this rose the state of the art
and concepts about fashion, environmental sustainability, environmental
ethics and biocentric veganism, presented the proposal for the theorists of
biocentric environmental ethics and establish a relationship with the
lifestyle of vegans; consumers interviewed are vegans who, according to
his speech, already practice a more ethical and sustainable consumption,
to check your mode of consumption, we identified new proposals for the
design of clothing aimed at an environmentally sustainable and ethical
consumption, and presented proposal to the Program Extension EcoMode
being developed in the course of fashion UDESC and develop a reflection
on their actions. This research is thought to contribute to a change in the
gears of the current system of fashion, so that it becomes more suitable
for a vision of environmentally sustainable world.
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Pritchett, Justin William. "Cultivating wilderness : a phenomenological theology of wilderness spirituality and environmental ethics." Thesis, University of Aberdeen, 2018. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=237796.
Texte intégralRésumé :
In the wake of Lynne White's 1967 thesis contending Christianity is the historical root of our environmental crises, theologians have struggled to articulate an environmentally friendly theology. These efforts, while substantive, have proven insufficient to reorient Christian environmental ethics and practice en mass. Pope Francis argues in Laudato Si, that dogma, doctrine, and arguments are always insufficient for redeeming human relations and instead calls for an ecological conversion via a wild spirituality. I answer this call by offering a phenomenological theology of wilderness spirituality that grounds environmental ethics in the experience of encountering God in the wilderness. I use the existential phenomenology of American philosopher Henry Bugbee and Czech phenomenologist Erazim Kohák to map phenomenological practice as spiritual discipline. By engaging in lived, practical, and embodied practices bracketing one's intellectual and physical common-sense attitudes, the practitioner is opened to and made receptive to the redeeming work of God. This topology of phenomenology as spiritual discipline illustrates how wilderness functions in scripture. In conversation with Dietrich Bonhoeffer's reading of the Genesis 3 curse as both curse and promise I argue that wilderness functions by killing sicut-deus-humanity and thereby becomes the site of redemption, healing, and benediction. This spiritual and ethical function of wilderness is also evident in the early desert monks and grounds their praxis and ethical development. Ultimately, it is by being made vulnerable and receptive in the wilderness that the early desert monks were able to participate in the reestablishment of the paradisaical innocence. This suggests that redeemed relations between humanity and the non-human world is dependent upon the sanctifying experience of wilderness deconstruction and encounter and thus the efficacy of environmental ethics depends upon the invitation to practice a wilderness spirituality.