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Conservation Ethics

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  1. Nick Agar (2003). GM Food, Risk, and Taste. Biology and Philosophy 18 (4).
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  2. Joseph Agassi, The Brundtland Report, P.
    Why are the efforts at coordination so feeble? Unless we face this question, we may never see progress. The answer is not hard to find. Decisions on matters of life and death are awesome; decisions on some awesome questions are guided by accepted laws, rules or customs; other awesome questions are open. Obviously, having to decide on an open, awesome question is a hardship in every possible manner: intellectually and practically, legally and morally, socially and psychologically. People are reluctant to (...)
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  3. G. M. Aitken (1998). Extinction. Biology and Philosophy 13 (3).
    A significant proportion of conservationists' work is directed towards efforts to save disappearing species. This relies upon the belief that species extinction is undesirable. When justifications are offered for this belief, they very often rest upon the assumption that extinction brought about by humans is different in kind from other forms of extinction. This paper examines this assumption and reveals that there is indeed good reason to suppose current anthropogenic extinctions to be different in kind from extinctions brought about at (...)
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  4. Glenn Albrecht, Clive R. McMahon, David M. J. S. Bowman & Corey J. A. Bradshaw (forthcoming). Convergence of Culture, Ecology, and Ethics: Management of Feral Swamp Buffalo in Northern Australia. Journal of Agricultural and Environmental Ethics.
    This paper examines the identity of Asian swamp buffalo ( Bubalus bubalis ) from different value orientations. Buffalo were introduced into Northern (Top End) Australia in the early nineteenth century. A team of transdisciplinary researchers, including an ethicist, has been engaged in field research on feral buffalo in Arnhem Land over the past three years. Using historical documents, literature review, field observations, interviews with key informants, and interaction with the Indigenous land owners, an understanding of the diverse views on the (...)
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  5. Babette Babich (2011). On Mitchell and on Glazebrook on Βίος. In Pol Vandevelde (ed.), Supplement to the 2011 Proceedings of the Heidegger Circle.
    Commentary on Andrew Mitchell and Patricia Glazebrook on plants and agriculture in the context of Heidegger's own reflections on botany and technology in which I discuss, bees, cell phone radiation, the relatively complex but fairly obvious sociological dynamics of science and powerful commercial interests (capital), and mantid copulation.
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  6. J. Baird Callicott (1979). Elements of an Environmental Ethic: Moral Considerability and the Biotic Community. Environmental Ethics 1 (1):71-81.
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  7. R. Shannon Duval (1989). Conservation Ethics and the Japanese Intellectual Tradition. Environmental Ethics 11 (3):197-214.
    A systematic philosophy that presupposes an ecocentric world view, rather than a homocentric or egocentric world view, can be a viable resource for investigating issues in environmental philosophy and conservation ethics. Generally speaking, the Japanese philosophical and religious tradition represents a commitment to ecocentrism. This philosophical orientation is in concert with the world view of manynaturalists. We explore one example of ecocentrism by unveiling the crosscultural connection between the naturalistic philosophy of Louis Agassiz, a nineteenth-century French-American biologist, and the early (...)
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  8. Mark Ereshefsky (2007). Where the Wild Things Are: Environmental Preservation and Human Nature. Biology and Philosophy 22 (1).
    Environmental philosophers spend considerable time drawing the divide between humans and the rest of nature. Some argue that humans and our actions are unnatural. Others allow that humans are natural, but maintain that humans are nevertheless distinct. The motivation for distinguishing humans from the rest of nature is the desire to determine what aspects of the environment should be preserved. The standard view is that we should preserve those aspects of the environment outside of humans and our influence. This paper (...)
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  9. Robert Kirkman (1997). Why Ecology Cannot Be All Things to All People: The “Adaptive Radiation” of Scientific Concepts. Environmental Ethics 19 (4):375-390.
    On the basis of a model of the development of scientific concepts as analogous to the “adaptive radiation” of organisms, I raise questions concerning the speculative project of many environmental philosophers, especially insofar as that project reflects on the relationship between ecology (the science) and ecologism (the worldview or ideology). This relationship is often understood in terms of anopposition to the “modern” worldview, which leads to the identification of ecology as an ally or as a foe of environmental philosophy even (...)
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  10. Richard Levins (2008). Talking About Trees: Science, Ecology, and Agriculture in Cuba. Leftword Books.
    Talking About Trees ranges widely, from personal narratives to theoretical discussions on the need for the precautionary principle in science.
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  11. H. P. P. Lotter (2008). Ethical Considerations in Elephant Management. In R. J. Scholes & K. G. Mennell (eds.), Elephant Management: A scientific assessment for South Africa. Wits University Press.
    The fate of the half a million or so free-ranging elephants in Africa depends on the choices people will make. What ‘moral standing’ do elephants deserve, and thus what constraints should we impose on our behaviour towards them? To assess the state of our knowledge about ethics and elephants is no easy affair. Different views on the moral standing of elephants and thus the obligations humans owe elephants, are not really a matter of scientific knowledge, although such knowledge might deeply (...)
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  12. James Maclaurin & Kim Sterelny (2008). What is Biodiversity? University of Chicago Press.
    What Is Biodiversity? is a theoretical and conceptual exploration of the biological world and how diversity is valued. Maclaurin and Sterelny explore not only the origins of the concept of biodiversity, but also how that concept has been shaped by ecology and more recently by conservation biology. They explain the different types of biodiversity important in evolutionary theory, developmental biology, ecology, morphology and taxonomy and conclude that biological heritage is rich in not just one biodiversity but many. Maclaurin and Sterelny (...)
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  13. Karl Mägdefrau (1981). Game—Living Environment. Problems of Hunting, Protection of Animals and Ecology Described and Documented on an Historical Basis. Philosophy and History 14 (1):108-109.
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  14. Jay Odenbaugh, Values, Advocacy, and Conservation Biology.
    In this essay, I examine the controversy concerning the advocacy of ethical values in conservation biology. First, I argue, as others have, that conservation biology is a science laden with values both ethical and non-ethical. Second, after clarifying the notion of advocacy at work, I contend that conservation biologists should advocate the preservation of biological diversity. Third, I explore what ethical grounds should be used for advocating the preservation of ecological systems by conservation biologists. I argue that conservation biologists should (...)
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  15. Mark Sagoff (1989). Book Review:Rational Ecology: Environment and Political Economy. John S. Dryzek. Ethics 100 (1):192-.
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  16. Lisa Scheitzer (2005). Road Ecology. Environmental Ethics 27 (1):109-112.
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  17. David Edward Shaner & R. Shannon Duval (1989). Conservation Ethics and the Japanese Intellectual Tradition. Environmental Ethics 11 (3):197-214.
    A systematic philosophy that presupposes an ecocentric world view, rather than a homocentric or egocentric world view, can be a viable resource for investigating issues in environmental philosophy and conservation ethics. Generally speaking, the Japanese philosophical and religious tradition represents a commitment to ecocentrism. This philosophical orientation is in concert with the world view of manynaturalists. We explore one example of ecocentrism by unveiling the crosscultural connection between the naturalistic philosophy of Louis Agassiz, a nineteenth-century French-American biologist, and the early (...)
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  18. David Storey (2010). Integral Ecology. Environmental Ethics 32 (1):91-94.
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  19. Brian N. Tissot (2009). Integral Marine Ecology : Community-Based Fishery Management in Hawaii. In Sean Esbjörn-Hargens (ed.), Integral Ecology: Uniting Multiple Perspectives on the Natural World. Integral Books.
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  20. Brian N. Tissot (2005). Integral Marine Ecology: Community-Based Fishery Management in hawai'I. World Futures 61 (1 & 2):79 – 95.
    Successful fishery management requires that a dynamic balance of disciplines provide a fully integrated approach. I use Integral Ecology to analyze multiple-use conflicts with an ornamental reef-fish fishery in Hawai'i that is community-managed via the implementation of a series of marine protected areas and the creation of an advisory council. This approach illustrates how the joyful experiences of snorkelers resulted in negative interactions with fish collectors and, thereafter, produced social movements, political will, and ecological change. Although conflicts were reduced and (...)
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  21. Karen J. Warren & Jim Cheney (1993). Ecosystem Ecology and Metaphysical Ecology: A Case Study. Environmental Ethics 15 (2):99-116.
    We critique the metaphysical ecology developed by J. Baird Callicott in “The Metaphysical Implications of Ecology” in light of what we take to be the most viable attempt to provide an inclusive theoretical framework for the wide variety of extant ecosystem analyses—namely, hierarchy theory. We argue that Callicott’s metaphysical ecology is not consonant with hierarchy theory and is, therefore, an unsatisfactory foundation for the development of an environmental ethic.
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  22. Ian Wight (2005). Placemaking as Applied Integral Ecology: Evolving an Ecologically Wise Planning Ethic. World Futures 61 (1 & 2):127 – 137.
    An exploration of the possible place and purpose of a postmodernizing planning, in the pursuit of ecological wisdom - defined, in Ken Wilber's terms, as how to get people to agree on how to live in accord with nature. Placemaking - conceived as a form of applied Integral Ecology - is hypothesized as an appropriate planning response, driven by a more explicit "spirit-friendly" outlook, with an associated critique of contemporary conventional notions of growth and sustainability. Place and placemaking are viewed (...)
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  23. Michael E. Zimmerman (2005). Integral Ecology: A Perspectival, Developmental, and Coordinating Approach to Environmental Problems. World Futures 61 (1 & 2):50 – 62.
    Integral Ecology uses multiple perspectives to analyze environmental problems. Four of Integral Ecology's major analytical perspectives (known as the quadrants) correspond to the four divisions of the liberal arts and sciences: fine arts, natural science, social science, and humanities. Integral Ecology also utilizes the analytical perspective provided by the idea of cultural moral development. This perspective helps to reveal how stakeholders at different developmental stages disclose a phenomenon, in this case, a tropical forest that loggers propose to clear-cut. Integral Ecology (...)
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