The central question in this article is, on what ethical basis should we decide how to deal with nature? One important issue is whether a human-centered utilitarian perspective is sufficient to protect the environment and, if not, what alternatives are possible. A key philosophical problem concerns the extent to which inherent value can be ascribed to things that are not human, including animals, vegetation, and even land. Philosophers do not agree among themselves on these issues. This article proposes that an environmental ethic should explicitly consider the consistency of our environmental actions with our values. A concluding discussion shows how a psychological theory of values may provide some insights into the way we think about ethical dilemmas.
This essay offers a critique of environmental ethics and argues that a post-environmental ethics may be unavoidable. It does so by exposing and questioning the ontological assumptions common to otherwise different modalities of environmental ethics. These modalities, it is argued, rest upon an implicit or explicit ‘material essentialism’. Such essentialism entails the belief that putatively ‘environmental’ entities have discrete and relatively enduring properties. These properties ‘anchor’ ethical claims and permit the objects of ethical considerability to be named. Against this, it is argued that a non-essentialist ontology is preferable. This ontology presumes neither that environmental phenomena are simply environmental nor that their properties can be ‘fixed’ under some determinate description. Drawing on recent ‘hybrid’ research in human geography and elsewhere, it is suggested that the motility and mutability of ostensibly environmental entities be recognised. This recognition, I conclude, desta bilises conventional environmental ethics and calls for a more supple mode of ethical reasoning.
Sustainable Development means ‘meeting the needs of the present without compromising the ability of future generations to meet their own needs’. It is a very complex and broad based concept that incorporates following principles, which are directly or indirectly applicable to developmental activities: (a) economic sustainability, (b) ecological sustainability, (c) social sustainability and (d) cultural sustainability. The sustainable development has both intra-generational and inter-generational equities and several approaches. It has some important measures too that will be discussed here.
Our behaviour and policies with regard to nature and the environment should be guided by a code of ethics, which is to be derived from basic principles and from a pragmatic consideration of the issues at stake. The man–nature relationship has always been ambiguous, nature being seen as both a provider and an enemy. In the Judeo-Christian tradition, man is set apart from nature and called to dominate it, although this attitude has been revised to become one of stewardship. Oriental religions, on the other hand, have a more holistic view and consider humans as an integral part of nature. Modern philosophers have views ranging from anthropocentrism to biocentrism and egocentrism. It is suggested to take a pragmatic approach by which primary human needs are met first and foremost whereas the needs of other living organisms and ecosystems are allowed to prevail over secondary human needs. A plea is made to support the Earth Charter, which embodies in its principles and prescriptions a balanced respect for nature and future human generations.
Environmental ethics—the study of ethical questions raised by human relations with the nonhuman environment—emerged as an important subfield of philosophy during the 1970s. It is now a flourishing area of research. This article provides a review of the secular, Western traditions in the field. It examines both anthropocentric and nonanthropocentric claims about what has value, as well as divergent views about whether environmental ethics should be concerned with bringing about best consequences, respecting principles and rights, or embodying environmental virtues. The article also briefly considers two critical traditions—ecofeminism and environmental pragmatism—and explores some of the difficult environmental ethics questions posed by anthropogenic climate change.
Over the past two decades, our knowledge of the ecological impacts of roads has increased rapidly. It is now clear that the environmental effects of transportation infrastructure are inextricable from transportation benefits to economic, social, and cultural values. Despite the necessity of optimizing these multiple values, road planners, scientists, and practitioners have no established methodology or pluralistic approach to address growing ethical complexities. We articulate five ethical issues that could be addressed by developing an ethic of road ecology in order to facilitate the identification, reasoning, and harmonization of ethical dimensions of road planning and development. This inquiry into road ecology can draw lessons from existing applied ethics, such as in ecological restoration and urban planning, to build a narrative that is informed by both science and ethics. We illustrate five ethical issues presented through case studies that elaborate on the motivations, responsibilities, and duties that should be considered in ethically and scientifically complicated road building decisions. To address these issues, we encourage the development of a code of ethics, dedicated intellectual forums, and practical guidance to assist road planners, and more broadly transportation practitioners, to resolve complex ethical quandaries systematically. We hope this perspective encourages conversation for a holistic yet pragmatic approach to this applied ethics problem, while also assisting responsible parties as they navigate difficult moral terrain.
Over six million people die prematurely each year from exposure to air pollution. Current air quality metrics insufficiently monitor exposure to air pollutants. This gap hinders the ability of decisionmakers to address the public health impacts of air pollution. To spur new emissions control policies and ensure implemented solutions realize meaningful gains in environmental health, we develop a framework of public-health-focused air quality indicators that quantifies over 200 countries’ trends in exposure to particulate matter, ozone, nitrogen oxides, sulfur dioxide, carbon monoxide, and volatile organic compounds. We couple population density to ground-level pollutant concentrations to derive population-weighted exposure metrics that quantify the pollutant levels experienced by the average resident in each country. Our analyses demonstrate that most residents in 171 countries experience pollutant levels exceeding international health guidelines. In addition, we find a negative correlation between temporal trends in ozone and nitrogen oxide concentrations, which-when qualitatively interpreted with a simple atmospheric chemistry box model-can help describe the apparent tradeoff between the mitigation of these two pollutants on local scales. These novel indicators and their applications enable regulators to identify their most critical pollutant exposure trends and allow countries to track the performance of their emission control policies over time.
Using open-ended responses from 5297 interviews across 11 countries, this study reports what people say are the most important reasons to protect nature. Overall, and in some individual countries (e.g., Brazil, China, South Africa, South Korea, United States), the most frequently stated reason was an anthropocentric motive of ensuring human health and survival. But in some countries (e.g., Kenya, United Kingdom, Indonesia), ecocentric and altruistic motives-such as maintaining balance in nature’s delicate interconnected system or protecting nature for future generations-were more common.
The present study seeks to introduce the European Christian community to the debate on environmental degradation while displaying its important role and theological perspectives in the resolution of the environmental crisis. The fundamental question authors have asked here is if Christianity supports pro-environmental attitudes compared to other religions, in a context where religion, in general, represents the ethical foundation of our civilization and, thus, an important behavior guide. The discussion becomes all the more interesting as many voices have identified the Christian theological tradition as ecologically bankrupt, while others as a source for environmental ethics. In seeking to refute or to confirm the Lynne White’s thesis, firstly, we aimed to rediscover the biblical ecological consciousness and the theology of care. Secondly, following the literature evidence on relevant differences between countries and the influence that religion has on approaching environmental issues, we considered the religion-environmental correlation within a particular country context. For this, data from the European Values Study survey were used, by including 20 European countries. One novelty of this contribution is to highlight the influence of the legacy of the former political regime on pro-environmental attitude and religious practices. The study testifies that the search for a common language for environmental stewardship is a difficult task and fundamental to how we behave. Despite this, within this frame of discussion, we argue that Christianity, as a major social actor, co-exists with and can enhance the interest in and respect for nature.
In this article I distill a trio of lessons for Christian environmental ethics from the stewardship model’s detractors and rivals. I begin by delineating stewardship and explaining the model’s initial prevalence as Christians’ primary response to widespread recognition of environmental crisis and their faith’s alleged culpability for it. I then distinguish two waves of criticism that, by denouncing stewardship’s substance and method, thoroughly discredited the model among Christian ethicists. Yet, as stewardship was being rejected for its susceptibility to anthropocentrism, one of its chief competitors—the land ethic—was being repudiated for its liability to misanthropy. I argue that these developments give Christians cause to (1) affirm a hierarchical non-anthropocentrism that prioritizes human interests; (2) premise such priority in part on human embrace of non-anthropocentrism; and (3) interpret environmental ethics as more than a matter of models like stewardship.