Theories of ethics try to answer the question, ‘How ought we to live?’. An environmental ethic refers to our natural surroundings in giving the answer. It may claim that all natural things and systems are of value in their own right and worthy of moral respect. A weaker position is the biocentric one, arguing that living things merit moral consideration. An ethic which restricts the possession of moral value to human persons can still be environmental. Such a view may depict the existence of certain natural values as necessary for the flourishing of present and future generations of human beings. Moral respect for animals has been discussed since the time of the pre-Socratic philosophers, while the significance to our wellbeing of the natural environment has been pondered since the time of Kant and Rousseau. The relation of the natural to the built environment, and the importance of place, is a central feature of the philosophy of Heidegger. Under the impact of increasing species loss and land clearance, the work on environmental ethics since the 1970s has focused largely on one specific aspect of the environment – nature in the wild.
This essay provides an overview of the field of environmental ethics. I sketch the major debates in the field from its inception in the 1970s to today, explaining both the central tenets of the schools of thought within the field and the arguments that have been given for and against them. I describe the main trends within the field as a whole and review some of the criticisms that have been offered of prevailing views.
Online paper by John C. Bergstrom, Professor in the Department of Agricultural and Applied Economics at the University of Georgia in Athens, Georgia. Prof. Bergstrom teaches and conducts research related to natural resource, environmental and agricultural topics and issues. As a Christian professor, he is interested in the integration of Biblical teaching on stewardship and our responsibilities as stewards and managers of God’s creation.
Ethics are a broad way of thinking about what constitutes a good life and how to live one. They address questions of right and wrong, making good decisions, and the character or attributes necessary to live a good life. Applied ethics address these issues with a special emphasis on how they can be lived out in a practical manner. Environmental ethics apply ethical thinking to the natural world and the relationship between humans and the earth. Environmental ethics are a key feature of environmental studies, but they have application in many other fields as human society grapples in a more meaningful way with pollution, resource degradation, the threat of extinction, and global climate disruption.
This book is about the extent, origins and causes of the environmental crisis. Dr Northcott argues that Christianity has lost the biblical awareness of the inter-connectedness of all life. He shows how Christian theologians and believers might recover a more ecologically friendly belief system and life style. The author provides an important corrective to secular approaches to environmental ethics, including utilitarian individualism, animal rights theories and deep ecology. He contends that neither the stewardship tradition, nor the panentheist or process ecological theologies have successfully mobilised the Christian tradition. He demonstrates that the Hebrew Bible contains an ecological message which is close to the traditions of many primal and indigenous peoples and which provides an important corrective to instrumental attitudes to nature in much modern philosophy and Christian ethics.
Environmental ethics is the discipline in philosophy that studies the moral relationship of human beings to, and also the value and moral status of, the environment and its non-human contents. This entry covers: (1) the challenge of environmental ethics to the anthropocentrism (i.e., human-centeredness) embedded in traditional western ethical thinking; (2) the development of the discipline from the 1960s and 1970s; (3) the connection of deep ecology, feminist environmental ethics, animism and social ecology to politics; (4) the attempt to apply traditional ethical theories, including consequentialism, deontology, and virtue ethics, to support contemporary environmental concerns; (5) the broader concerns of some thinkers with wilderness, the built environment and the politics of poverty; and (6) the ethics of sustainability and climate change.
Environmental ethics, as a field of philosophical study, began in the 1970s and 1980s, in part as a result of the environmental movement and largely in Anglo-American work. Its roots trace to the monumental technological discoveries of the twentieth century, such as nuclear power and chemical pesticides; their overuse or misuse; and recognition of the environmental degradation these technologies have caused. Two paradigm examples of how the misuse of technology has caused massive environmental damage and consequently raised new ethical questions are DDT and nuclear power. From the point of view of the relative importance of human interests, the new field of environmental ethics can be divided roughly into anthropocentric, non-anthropocentric, and mixed approaches.
In this Very Short Introduction Robin Attfield traces the origins of environmental ethics as a discipline, and considers how it defends the independent value of living creatures, and the need to make decisions informed by the needs and interests of future generations. Exploring the diverse approaches to ethical decisions and judgements, he highlights the importance of making processes of production and consumption sustainable and of addressing human population levels, together with
policies for preserving species, sub-species, and their habitats. Along the way Attfield discusses different movements such as Deep Ecology, Social Ecology, the Environmental Justice movement and the Green movement, and also considers the attitudes to the environment of the world’s religions, including the
approach from the major religions and the contributions of the indigenous religions of Asia, Africa and North America. Analysing the current threat of climate change, and proposals for climate engineering, he demonstrates how responsibility for the environment ultimately lies with us all, from states and corporations to individuals, and emphasises how concerted action is required to manage our environment ethically and sustainably.
Environmental ethics is an academic subfield of philosophy concerned with normative and evaluative propositions about the world of nature and, perhaps more generally, the moral fabric of relations between human beings and the world we occupy. This Handbook contains forty-five newly commissioned essays written by leading experts and emerging voices. The essays range over a broad variety of issues, concepts, and perspectives that are both central to and characteristic of the field, thus providing an authoritative but accessible account of the history, analysis, and prospect of ideas that are essential to contemporary environmental ethics. The Handbook includes sections on the broad social contexts in which we find ourselves (e.g., chapters on history, science, economics, governance, and the Anthropocene), on what ought to count morally and why (e.g., chapters on humanity, animals, living individuals, ecological collectives, and wild nature), on the nature and meaning of environmental values (e.g., truth and goodness, practical reasons, hermeneutics, phenomenology, and aesthetics), on theoretical understandings of how we should act (e.g., on consequentialism, duty and obligation, character, caring relationships, and the sacred), on key concepts (e.g., responsibility, justice, gender, rights, ecological space, risk and precaution, citizenship, future generations, and sustainability), on specific areas of environmental concern (e.g., pollution, population, energy, food, water, mass extinction, technology and ecosystem management), on climate change considered as the defining environmental problem of our time (e.g., chapters on mitigation, adaptation, diplomacy, and geoengineering), and on social change (e.g., pragmatism, conflict, sacrifice, and action).
Worldviews: Global Religions, Culture, and Ecology is an international academic journal that studies the relationships between religion, culture, and ecology worldwide. The journal addresses how cultural and ecological developments influence the world’s major religions, giving rise to new forms of religious expression, and how in turn religious belief and cultural background can influence peoples’ attitudes toward ecology.