Environmental revelationism is the view that there are preferred means of knowing the value and structure of nature, and these means are characterized by experiences of awe or ceremonial feelings of reverence. This paper outlines the dogmatic consequences of this view.

Urban void sometimes amplifies alienation within urban space, and thus leads the way to the human craving for authenticity. Juxtaposing urban void with the conventional notion of urban objects, furthermore, conforms to Nietzsche's distinction between Dionysian and Apollonian deportment. The Apollonian is at the founding of the Platonic myth of the Ideal City and its modern descendant, the myth of the Rational City. Modern urban planning has been object-directed and, consistent with the historical trend since the Renaissance, has become a (...) constituent of a Neo-Platonic mythology that insists on forging a city as an urban technological artifact. Most existing urban parks and squares, as well as suburban gardens, within this approach, only augment the subordinate standing of urban voids. Yet the significance of urban void, as the unplanned place that represents the pre-rational, the genuine and the unadulterated, ought to lead to its re-introduction into city-form as a conduit for self-reflection and authenticity. Recognizing urban void for its significance may reintroduce an important Dionysian feature into city-form, leading to deliberate carving of authentic urban spaces. (shrink)

The current interest in bioregionalism, stimulated in part by Kirkpatrick Sale’s Dwellers in the Land, shows that people are looking for a form of political praxis which addresses the importance of region. In this paper, I argue that much of the bioregional literature written to date mystifies the concept of region, discounting the role of subjectivity and culture in shaping regional boundaries and veers toward asimplistic view of “nature knows best.” Bioregionalism can be rehabilitated, provided we treat it not as (...) a “revealed wisdom” for the reconstruction of human society, but as a sensibility and environmental ethic that can infuse our work even as we make use of the functional regionalisms that increasingly shape people’s consciousness. I conclude by citing Lewis Mumford’s concept of a region as capturing the dialectical interplay of natural and cultural elements. (shrink)

There are many different meanings of sustainability and precaution and no evident connection between the new normative concepts and the traditional moral theories. We seek an ethical basis for sustainability and precaution—a common framework that can serve as a means of resolving the conceptual ambiguities of the new normative concepts and the conflicts between new and traditional moralconcepts and theories. We employ a systemic approach to analyze the past and possible future extension of ethics and establish an inclusive framework of (...) ethical extension. This framework forms the basis for what we call a systemic ethic. (shrink)

It is argued that certain individuals can and should be considered 'morally exemplary' with respect to the environment. This can be so even where there is no universally applicable ethical principle they employ, and no canonical set of virtues they exhibit. The author identifies Henry David Thoreau, Aldo Leopold, Annie Dillard and Edward Abbey as potential 'environmental exemplars,' focusing for the purposes of the essay on individuals who have written compelling autobiographical works in defense of a way of life that (...) is both attuned to the values of a particular place and attentive to the humanistic concerns that have more traditionally been the locus of ethical thought. (shrink)

Long-term ecological research (LTER), addressing problems that encompass decadal or longer time frames, began as a formal term and program in the United States in 1980. While long-term ecological studies and observation began as early as the 1400s and 1800s in Asia and Europe, respectively, the long-term approach was not formalized until the establishment of the U.S. long-term ecological research programs. These programs permitted ecosystem-level experiments and cross-site comparisons that led to insights into the biosphere’s structure and function. The holistic (...) ecosystem approach of this initiative also allowed the incorporation of the human-dimension of ecology and recently has given rise to a new concept of long-term socio-ecological research (LTSER). Today, long-term ecological research programs exist in at least thirty-two countries (i.e., members of the International Long-Term Ecological Research Network, ILTER). However, consolidation of the international network within the long-term socio-ecological research paradigm still requires: (1) inclusion of certain remote regions of the world, such as southwestern South America, that are still poorly represented; (2) modifications of the type of research conducted, such as integrating social and natural sciences with the humanities and ethics; and (3) the incorporation of findings and results into broader social and political processes. In this context, a nascent long-term socio-ecological research network in Chile, which extends over the longest latitudinal range of temperate forest in the Southern Hemisphere, adds a new remote region to international long-term ecological research previously overlooked. In addition, collaboration with the University of North Texas and other international partners helps to further develop an interdisciplinary approach for the integration of the ecological sciences and environmental philosophy together with traditional ecological knowledge, informal and formal education, policy, the humanities, socio-political processes, and biocultural conservation. (shrink)

Unconsidered visual acts carry with them embedded presuppositions that arise with the speed of thought. The mind’s virtually instantaneous labeling of objects perceived forces subconscious (though learned) categorization that infects the results obtained from acts seeing acts. Chief among these biased results is a presumed divide between self and other that is both ecologically false and philosophicallydangerous.

This paper explores what happens to the identity of self when entering a place of protest, and what happens to it on leaving. In short, it explores the relations between identities of self and place. Acknowledging the presence of a multiplicity of identities in relation to both notions, it examines the ways in which aspects of the self influence place, and conversely, how aspects of place influence the self. By using empirical examples from Environmental Direct Action, the paper follows Casey (...) in arguing for the co-constitution of self- and place-identities. It offers two notions: the spatial division of self-identity, and the rhizomatic self, to further understanding of how the where effects whom we are. (shrink)

It is natural to assume that we would not be willing to compromise the environment if the conveniences and luxuries thereby gained did not have a substantial positive impact on our happiness. But there is room for skepticism and, in particular, for the thesis that we are compromising the environment to no avail in that our conveniences and luxuries are not having a significant impact on our happiness, making the costs incurred for them a waste. One way of defending the (...) no-avail thesis fits neatly with what I will call the exalted view , according to which the key to human happiness lies in the mental (or spiritual) realm rather than in the material realm. After considering this familiar approach to defending the no-avail thesis, I sketch out a very different approach—one that will, I hope, appeal to those who have doubts about the familiar line of defense. The alternative and novel approach builds on a strand of empirical research on (self-reports concerning) happiness that suggests that we are, in a way, quite shallow, and that our happiness depends on whether we are keeping up with the Joneses. I call this view concerning happiness the worldly view . My reasoning suggests that even if the current rift between exalted pictures of human nature and happiness, on the one hand, and worldly pictures of human nature and happiness, on the other, cannot be repaired, it need not hinder agreement on the plausibility of the no-avail thesis; rather, with the rift come two different routes to the same thesis. I conclude that we should take the no-avail thesis very seriously, and that evidence that we are shallow materialists need not be bad news for the environment(alist). (shrink)

The etymological origin of ecology in the human house is the point of departure of this article. It argues that oikos is not merely a vague metaphor for ecology, but that built households provide a key to understanding the household of nature. Three households support this claim: the cabins of Henry Thoreau, Aldo Leopold and Arne Noess. The article suggests that their views on the household of nature stand in direct relationship with their respective homes. They also have a distant (...) epistemological bird's-eye view of nature seen from homes which were located - symbolically or in reality - on a mountain top. (shrink)

Cultural taboos and their sanctionshave helped to check abuse of the environmentat least among the local people. The disregardfor these traditional checks and balancesespecially among Christians has adverselyaffected their enforcement at this time. Theenvironment and culture preservation inAwka-South were investigated. The faithfulobservance of the traditional laws in the studyarea was attributed to the fact that Awka-Southarea had remained occupied by the same peoplefor centuries. The study showed that thepreserved forests and their shrines in Nibotown have largely remained intact. In Nisetown, (...) however, with nine shrines still inexistence, the rules have relaxed a little,mainly because they embraced modernization. Inthis town, the fringes of the forests may beused for farming but no felling of trees wouldbe allowed. The ``god'' of the shrine in Obunaguvillage was much revered until the advent ofChristianity. This religion has had an erodingeffect on the taboos, which were put in placeto protect their forests and streams. Theabandonment of traditional cultural practicesis doing harm that goes beyond the abrogationof traditional cultural practices to seriousthreat to natural environmental structures. Thecultures of the different tribes in Nigerianeed to be revisited for evaluation and studiesto enable their integration into modernpractices that will make the environment moresustainable. This will be more productive thanthe unilateral introduction of programs,execution, and maintenance methods that arecompletely new, or in many cases run contraryto the cultural practices of the local peopleand tribes of Nigeria. (shrink)

Fieldwork is a project in which, according to Rose (1997, p. 316), researcher, researched and research make each other, yet far more attention has been given to the making of the research and researcher than to the researched. Focusing on three aspects of the research process (the researcher's presence in the field, the research topic and the choice of methods), this paper uses examples from the author's own fieldwork to debate whether it is possible to shape fieldwork such that the (...) knowledges created and consumed in the field by the researched serve to destabilise dominant discourses of race, gender and age. (shrink)

Acquired Immune Deficiency Syndrome (AIDS) is an emotive subject, particularly in southern Africa. Among those who have been directly affected by the disease, or who perceive themselves to be personally at risk, talking about AIDS inevitably arouses strong emotions - amongst them fear, distress, loss and anger. Conventionally, human geography research has avoided engagement with such emotions. Although the ideal of the detached observer has been roundly critiqued, the emphasis in methodological literature on 'doing no harm' has led even qualitative (...) researchers to avoid difficult emotional encounters. Nonetheless, research is inevitably shaped by emotions, not least those of the researchers themselves. In this paper, we examine the role of emotions in the research process through our experiences of researching the lives of young AIDS migrants in Malawi and Lesotho. We explore how the context of the research gave rise to the production of particular emotions, and how, in response, we shaped the research, presenting a research agenda focused more on migration than AIDS. This example reveals a tension between universalised ethics expressed through ethical research guidelines that demand informed consent, and ethics of care, sensitive to emotional context. It also demonstrates how dualistic distinctions between reason and emotion, justice and care, global and local are unhelpful in interpreting the ethics of research practice. (shrink)

This bold argument is at the center of this book that challenges the widespread assumption that environmentalism reflects a radical departure from modernity.

Environmental ethics would greatly benefit from an adequate metaphysical foundation. In an attempt to demonstrate the value of Whitehead’s metaphysical system as such a foundation, I first discuss five central tenets of his thought. I then compare aspects of his philosophy with Peter Singer’s utilitarianism, Tom Regan’s rights theory, Aldo Leopold’s land ethic, and Spinoza's system in order to indicate how aWhiteheadian approach can solve the difficulties of the other views as currently developed, and provide the basis for an environmental (...) ethics which values individual entities in themselves and in their connectedness in a purposive natural order. (shrink)

An interdisciplinary reappraisal of Lynn White, Jr.’s “The Historical Roots of Our Ecologic Crisis” reopens several issues, including the suggestion by Peter Harrison that White’s thesis was historical and that it is a mistake to regard it as theological. It also facilitates a comparison between “Roots” and White’s earlier book Medieval Technology and Social Change. In “Roots,” White discarded or de-emphasized numerous qualifications and nuances present in his earlier work so as to heighten the effect of certain rhetorical aphorisms and (...) to generalize their scope and bearing well beyond what the evidence could bear. The meaning of Genesis and other biblical books proves to be just as important in White’s thesis as their historical reception. In “Roots,” White presents, alongside other contentions, the claims that Christian doctrines have all along been both anthropocentric and despotic, especially in the West, and that this is where the real roots of the problems are to be found. These claims, however, conflict with most of the relevant evidence. An adequate reappraisal of White’s work needs to recognize that there is a cultural determinism parallel to the technological determinisms alleged by R. H. Hilton and P. H. Sawyer, to endorse Elspeth Whitney’s “single-cause” critique of links between religion and technological change in the Middle Ages, and to treat sympathetically Whitney’s claim that White and some of his eco-theological critics (despite their disagreements) have in common both their valorizing of individual beliefs and values and their neglect of economic and institutional factors. Nevertheless, our ecological problems need to be understood through explanations turning on beliefs and values as well as on economics and institutions. (shrink)

The Earth Charter is largely a wholesome embodiment of a commendable and globally applicable ecological ethic. But it fails to treat responsibilities towardfuture generations with sufficient clarity, presenting these generations as comparable to present and past generations, whose members are identifiable, whenin fact most future people are of unknown identity, and when the very existence of most of them depends on current actions. It can be claimed that we still haveobligations with regard to whoever there will be whom we could (...) affect, and in addition, all the possible people of the future whom we could affect have moralstanding, as well as corresponding members of other species. These obligations clash with the person-affecting principle, which considerably restricts suchobligations and the scope of moral standing at the same time. Finally, there are implications for sustainability, at least with regard to sustainable levels ofpopulation and with regard to global warming, and thus a need for further clarification of the content of responsibilities toward future generations. (shrink)

My theory of biocentric consequentialism is first shown not to be significantly inegalitarian, despite not advocating treating all creatures equally. I then respond to Carter's objections concerning population, species extinctions, the supposed minimax implication, endangered interests, autonomy and thought-experiments. Biocentric consequentialism is capable of supporting a sustainable human population at a level compatible with preserving most non-human species, as opposed to catastrophic population increases or catastrophic decimation. Nor is it undermined by the mere conceivable possibility of counter-intuitive implications. While Carter (...) shows that value-pluralism need not be riddled with contradictions, his version still introduces some, and faces further problems. Thus consequentialist theories may be needed to sift our values, at least if our values are commensurable. Carter's apparent suggestion that monistic theories such as biocentric consequentialism can never be harnessed to rich theories of value and must each myopically give undue prominence to a single value is questioned. (shrink)

I review and appraise Eugene C. Hargrove’s account of the adverse impacts of Western philosophy on attitudes to the environment. Although significant qualifications have to be entered, for there are grounds to hold that philosophical traditions which have encouraged taking nature seriously are not always given their due by Hargrove, and that environmental thought can draw upon deeper roots than he allows, his verdict that the history of philosophy has discouraged preservationist attitudes is substantially correct. Environmental philosophy thus has a (...) significant (if not quite an unrivalled) role to play in the reconstruction of many of the traditional branches of philosophy, as weIl as in the protection of the natural world. (shrink)

Human awareness of natural beauty stimulates the formation of environmental ethics. I build from the insights of Jonathan Edwards, the American Puritan theologian. The experience of beauty creates and sustains relationships. Natural beauty is an aspect of that which holds things together, supporting life and individuation. Beauty joins experience to ethics. We experience beauty intuitively: it is an affecting experience which motivates thought and action. The experience of beauty gives us a stake in the existence of the beautiful. Ecology can (...) explore the relationships of natural beauty scientifically: it may be a science of the beauty of the Earth. The beauty of the world is necessary to its survival. Beauty is manifest in the interplay of interdependence with individuality, yielding diversity. The most beautiful relationships are those which recognize diversity, support individuality, and empathetically span the distinctions between beings. The sense of beauty is not a luxury, but a distinctive human vocation. (shrink)

One of the core debates concerning equity in the response to the threat of anthropogenic climate change is how the responsibility to reduce greenhouse gas emissions should be allocated, or, correspondingly, how the right to emit greenhouse gases should be allocated. Two alternative approaches that have been widely promoted are, first, to assign obligations to the industrialized countries on the basis of both their ability to pay (wealth) and their responsibility for the majority of prior emissions, or, second, to assign (...) emissions rights on a (possibly modified) equal per capita basis. Both these proposals ignore intra-national distributional equity. Instead, we develop a policy framework we call 'Greenhouse Development Rights' (GDRs) which allocates obligations to pay for climate policies (both mitigation and adaptation) on the basis of an individually quantified metric of capacity (ability to pay) and responsibility (prior emissions). Crucially, the GDRs framework looks at the distribution of income within countries and treats people of equal wealth similarly, whatever country they live in. Thus even poor countries have obligations proportional to the size and wealth of their middle and upper classes, defined relative to a 'development threshold'. While this method nominally identifies the 'right to development' as applying to people, not countries, as a proposal for a treaty among sovereign nations, there is no obvious way to give legal meaning to that right. In this paper, then, we raise some of the philosophical and political questions that arise in trying to quantify capacity and responsibility and to use the 'right to development' as a principle for allocating costs.*. (shrink)

In discussions of animal ethics, hypothetical scenarios are often used to try to force the clarification of intuitions about the relative value of human and animal life. Tom Regan requests, for example, that we imagine a man and a dog adrift in a lifeboat while Peter Singer explains why the life of one's child ought to be preferred to that of the family dog in the event of a house fire. I argue that such scenarios are not the usefully abstract (...) analytic tools they purport to be, but indirectly reinforce assumptions that are not only anthropocentric, but also tied to racist, sexist and ethnocentric stereotypes. An analysis of some of the cultural and ethical associations of the notion of self-sacrifice proves especially useful in revealing some of the limitations of certain popular Western approaches to animal ethics. (shrink)

Much has been made in recent years concerning the ecological significance of the global boreal forest. In Canada, a highly coordinated political campaign is under way to halt the industrial pressures - mining, forestry, energy development - that threaten to undermine the ecological contributions made by the Canadian boreal forest. In this short commentary, however, it is argued that the current politicization of the boreal forest cannot be thought of solely as an innocent act of environmental protection, but must also (...) be thought of in terms of the colonial context from which its geography first emerged. Doing so raises problems for a conventional environmental subjectivity based on a sharp distinction between nature and culture. The author seeks to address this tension by advocating an environmental ethics that is based on a responsibility for the other. (shrink)

: The paper's first interest is in re-forming exploitive human-environment relations. It shows that culture/nature dichotomies are not only false, but obscure the commonality of culture to humans and nonhuman beings and processes. The paper draws upon the Roman genesis of "culture" to describe its function in finding appropriateness among co-evolving human and nonhuman projects. Culture, thus, is the process through which co-eval projects are brought together. The study argues that through dialectic interrelationships, culture works to move biospheric relations towards (...) mutualism and away from parasitism (or exploitation). This is evident among nonhuman beings and processes as well as cultures in which humans are more central. The paper draws upon various interrelationships in the Mississippi watershed to illustrate these points. It then briefly explores the usefulness of a culture of nature perspective in planning and managing development projects. (shrink)

How can an environmental ethic be developed that encompasses the concerns of both free market proponents and environmentalists? In this article we approach the environment-market debate using Adam Smith’s writings in The Theory of Moral Sentiments, The Wealth of Nations, and Lectures on Jurisprudence. Smith’s guiding principle for solving prominent conflicts of self-interest is that government intervention is required when the economic activities of some cause harm to others. The solution that follows from Smith’s analysis is a governmentfunded, independent, democratically (...) controlled, and democratically accountable mediating structure that derives impartial decisions and is authorized to impose its just and fair decisions on affected parties. In practical terms, this analysis provides the ethical foundation for the wide-ranging development of stakeholder panels composed of public interest group representatives and business representatives and empowered to develop solutions to public conflicts arising out of environmental problems. (shrink)

In this paper we provide a reflexive account of fieldwork in out of school clubs in a range of localities across England and Wales. By reflecting upon our personal experiences of researching with children aged between 5 and 12 years, we examine the impact of the positionality of the researcher on the research encounter, and highlight the ways in which relationships between adult researchers and child subjects are gendered. Finally, we identify a number of issues for researchers to consider when (...) working with children in the field. (shrink)

Environment and Social Theory provides a concise introduction to the relationship between the environment and social theory, both historically and within contemporary social theory.

Our environmental wrongdoings result in a moral debt that requires restitution. One component of restitution is reparative and another is remediative. The remediative component requires that we remediate our characters in ways that alter or eliminate the character traits that tend to lead, in their expression, to environmental wrongdoing. Restitutive restoration is a way of engaging in ecological restoration that helps to meet the remediative requirement that accompanies environmental wrongdoing. This account of restoration provides a new motivation and justification for (...) engaging in restorative practices in addition to the standard pragmatist justification and motivations. (shrink)

Introduction : points of departure -- A genealogy of the Christian colonial mindset : ex nihilo from disputed beginnings to orthodox origins -- Ex nihilo and the origin of an empire -- Ex nihilo, erasure and discovery? -- The cogito, ex nihilo, and the legacy of John Locke -- The creation ex nihilo of terra nullius lands : omnipotent nations and the logic of global-colonization -- From epistemologies of domination to grounded thinking -- Opening words about God onto creatio continua (...) -- Creatio continua "all the way down": a post-colonial, planetary understanding of continuing creation -- Conclusion : a brief thought after. (shrink)

Paige West, Conservation is our Government Now: The Politics of Ecology in Papua New Guinea Content Type Journal Article Pages 1-11 DOI 10.1007/s10806-010-9239-5 Authors Ruth Beilin, University of Melbourne Department of Resource Management and Geography, Melbourne School of Land and Environment Melbourne 3010 Australia Journal Journal of Agricultural and Environmental Ethics Online ISSN 1573-322X Print ISSN 1187-7863 Journal Volume Volume Journal Issue Volume.

Human beings have always been preoccupied with the relationship between humanity and nature, and imaginative literature reflects that preoccupation. The group of views about humanity in nature to be found there is strikingly pluralistic, contrary to the simple “pro” and “con” set to which the environmental debate is often reduced. The richness, however, is not easy to appreciate. In this essay I argue for a new approach to understanding views about the relationship between humanity and nature, one that transcends the (...) conventional terms for such analysis and emphasizes plurality. The approach has ethical dimensions: it aims at strengthening both our hope and our ability to find a better relationship with nature. (shrink)

Homer’s Odyssey has long served as a touchstone for environmental writers, but is this text itself a work of environmental ethics? Homer portrays, as a major and consistent purpose, the environmentally destructive consequences of hedonism, and the environmentally beneficent consequences of conservation and sustainable agriculture. The evidence of The Odyssey suggests that public critical dialectic about the treatment of animals, soil, and forests was not unknown to the ancient Greek world. Further, The Odyssey can have relevance to modern environmental ethics, (...) especially in Homer’s study of the relation between religion (especially its eating rituals) and the health of the natural environment. Finally, Homer teaches that it is not only possible but also worthwhile to code the arguments of environmental ethics in poetic/fictional terms. (shrink)

Machine generated contents note: Chapter 1. Environmental Problems and Society Part I: The Material Chapter 2. Consumption and Materialism Chapter 3. Money and Machines Chapter 4. Population and Development Chapter 5. Body and Health Part II: The Ideal Chapter 6. The Ideology of Environmental Domination Chapter 7. The Ideology of Environmental Concern Chapter 8. The Human Nature of Nature Chapter 9. The Rationality of Risk Part III: The Practical Chapter 10. Mobilizing the Ecological Society Chapter 11. Governing the Ecological Society (...) . (shrink)

In this book, the world's leading spacial theorists provide new accounts of the central questions and issues in social-spacial theory with critical perspectives ...

In this paper I discuss what triage is and how it might be applied to the preservation of endangered species. I compare the suggested application oftriage to endangered species with its application to wartime military practice, distribution of food aid, and human population control to show that the situation of endangered species is not analogous to these other suggested uses. I argue that, as far as species preservation is concemed, triage starts with the wrong norms and values: it is “human (...) chauvinistic,” giving primacy to economic, political, and sociocultural aspects that emphasize human interests without recognizing the connection between the survival of other species and the survival of humans. (shrink)

The force of things -- The agency of assemblages -- Edible matter -- A life of metal -- Neither vitalism nor mechanism -- Stem cells and the culture of life -- Political ecologies -- Vitality and self-interest.

Presupposing no prior knowledge of philosophy, John Benson introduces the reader to one fundamental question--whether a concern with human well-being is an adequate basis for environmental ethics. The book explores this question by considering some of the techniques that have been used to value the environment and by critically examining "light green" to "deep green" environmentalism. Each chapter is then helpfully linked to a reading from key thinkers in the field and with the use of exercises, readers are encouraged to (...) think critically about the reading themselves. (shrink)

In the twenty years since the first Earth Day, the environmental movement has become increasingly “commercialized.” In this paper, I examine why many environmental organizations now offer an array of products through catalogs and magazines, or manage stores and outlets. In part one, I explore some of the economic and political influences during the 1970s and 1980s that resulted in increased organizational sophistication and an increased production of environmental products. The part two, I explore the “commercialization” of environmentalism from two (...) angles. First, in terms of a deconstructionist critique of the system of commodities and image, I demonstrate that when environmental organizations partake in this consumer culture, they actually reproduce precisely the values and institutions that they criticize. Second, from a “constructionist” perspective, I argue that environmental products can re-enchant or reconnect people with nature, and thus can help change cultural attitudes about human-naturerelationships. I conclude that environmental products are contradictory because environmental merchandise is juxtaposed uneasily between environmental ideological rhetoric and material ambition. Environmental organizations must recognize this ambiguity before they can deal with the problem effectively. (shrink)

The centerpiece of Holmes Rolston, III’s environmental ethic is his objective value theory. It is ultimately grounded not in the Cartesian duality between subject and object, but in the divine. It is not his value theory, but rather his anthropology that is the weak link in an ethic in which he attempts to weave together the natural, human, and divine spheres. With a richer, more fully developed theological anthropology, Rolston could more deeply penetrate and critique those aspects of the present (...) ways of being-in-the-world that are environmentally destructive. (shrink)

It is usually the case that scientists examine either ecological systems or social systems, yet the need for an interdisciplinary approach to the problems of environmental management and sustainable development is becoming increasingly obvious. Developed under the auspices of the Beijer Institute in Stockholm, this new book analyses social and ecological linkages in selected ecosystems using an international and interdisciplinary case study approach. The chapters provide detailed information on a variety of management practices for dealing with environmental change. Taken as (...) a whole, the book will contribute to the greater understanding of essential social responses to changes in ecosystems, including the generation, accumulation and transmission of ecological knowledge, structure and dynamics of institutions, and the cultural values underlying these responses. A set of new (or rediscovered) principles for sustainable ecosystem management is also presented. Linking Social and Ecological Systems will be of value to natural and social scientists interested in sustainability. (shrink)

The broad scope and coherence of Natural Beauty are among its major strengths. Moore's syncretic theory tries to integrate diverse and sometimes conflicting theoretical strands. Of special importance is his recognition that the natural world is a social institution embodying perceptions that are conditioned, experiences communicated through language, and social beliefs and conventions. These lead him to consider the natural world as actually artifactual, and he terms it the 'natureworld'. Among the consequences of this is the reciprocity of natural and (...) artistic beauty, one indication of the inclusiveness that runs through his theory. My central concern is whether Moore's syncretic theory can successfully combine disparate features of conflicting theories, such as cognitivism and non-cognitivism, and subjectivism and objectivism. Another concern is whether his syncretism can resolve problems such as the apparent inconsistencies raised by his discussion of framing. Here, alternatives that Moore had presumably settled reappear, as when objects, which had presumably been replaced by experiences, re-emerge in his discussion of framing. These comments identify such difficulties and ask whether the way out may be to reframe not natural beauty but the terms of the question. (shrink)

Critical race theorists have done much in recent years to show that contrived and repressive notions of racial purity have been central to the social identity of whiteness in the US. Similarly, feminists know that contrived and repressive notions of sexual purity (that is, chastity) have been central to the social construction of femininity, especially white femininity. While it may be clear that these abstract purity ideals have privileged certain subjects over others, what is even more interesting, and less documented, (...) are the ways in which everyday purity ideals bite their own tails, that is, they undermine their professed purpose in concrete ways. Thus, even the "privileged" subjects suffer. Looking around, we .. (shrink)

The idea of “place” has become a topic of growing interest in environmental ethics literature. I explore a variety of issues surrounding the conceptualization of “place” in bioregional theory. I show that there is a necessary vagueness in bioregional definitions of region or place because these concepts elude any purely objective, geographically literal categorization. I argue that this elusiveness is in fact a great meritbecause it calls attention to a more essential “subjective” and experiential geography of place. I use a (...) reading of Aldo Leopold’s Sand Country Almanac as an example of the value of a non-literalistic geography for the understanding of place. (shrink)

The idea of “place” has become a topic of growing interest in environmental ethics literature. I explore a variety of issues surrounding the conceptualization of “place” in bioregional theory. I show that there is a necessary vagueness in bioregional definitions of region or place because these concepts elude any purely objective, geographically literal categorization. I argue that this elusiveness is in fact a great meritbecause it calls attention to a more essential “subjective” and experiential geography of place. I use a (...) reading of Aldo Leopold’s Sand Country Almanac as an example of the value of a non-literalistic geography for the understanding of place. (shrink)

: The screen continues to be the primary generator of visual imagery in contemporary culture, including of the natural world. This paper examines the screen as visual interface in the construction and consumption of physical environments. Screens are increasingly incorporated in our daily habits and imbricated into our lives, especially as mediating technologies are embedded into the surfaces of our physical surroundings, shaping and molding our interactions with and perceptions of those environments. As screens become increasingly portable and digitized, they (...) further modify our relationships with environments, projecting multiple images and imagery which fracture and layer visual consumption. And as screens become ubiquitous in urban environments, they network into maps of information control and consumption. We need to fully understand these processes of screen-mediated representation and interaction in order to be able to comment on the ethics of contemporary practices of visually consuming physical environments. In particular, the paper will argue that processes of consumption and their interaction with visual interfacing technologies are not simple or straight-forward, but nevertheless pose ethical questions about the relationship between visual and material circuits of consumption. (shrink)

A transition to a sustainable future depends on mobilizing social and cultural resources associated with a re-animation of place. Taking as its basis ongoing research in Rjukan, an industrial monocultural town in Norway, the article shows how industrialized regions in a post-industrial world are in the frontline of western societies' relationship to nature and the environment. There is much potential in the restoration of human relationships to place in industrial towns, in terms of health and social and economic development, but (...) not least in terms of sustainability understood as authentic, positive and healthy self-development. (shrink)

Adapting a terminology introduced by Brian Barry, I make a distinction between want-regarding and ideal-regarding principles and apply it to the norms and criteria put forward in environmental ethics. I argue that priority should be given to want-regarding principles over ideal-regarding ones because the former are universalizable while the latter are not, universalizable being understood in the sense ofappealing to value premises for which universal assent can be secured. This sense is different both from R. M. Hare's metaethical concept of (...) universalizability and J. L. Mackie’s “three stages of universalisation.”. (shrink)

This paper proposes that contained within Martin Buber's works one can find useful support for, and insights into, an educational philosophy that stretches across, and incorporates, both the human and non-human worlds. Through a re-examination of his seminal essay Education2, and with reference to specific incidents in his autobiography (e.g. the horse, his family, the theatre and the tree) and to central tenets of his theology (e.g. the shekina, the Eternal Thou and teshuvah) we shall present a more coherent understanding (...) of Buber's notion of relationship which is developmental in nature and posits intrinsic, necessary and unavoidable relational ties to both the human and non-human worlds. This understanding of Buber's view of relationship as a developmental process will add new meaning to his central ideas of 'bursting asunder' the educational relationship and the educator who is cast 'in imitatio Dei absconditi sed non ignoti'.3 Ultimately this paper wants to suggest that, for Buber, the infant is unable to become fully adult without being immersed in relationship and then coming to full awareness of it, and it is the educator who can play a pivotal role in supporting the development of this adult relationality through encounters with both individual humans and the larger non-human world. (shrink)

Environmentalism is usually thought to be a liberal political position, but the two primary schools of thought within the conservative intellectual movement support environmentalism as well. The free market perspective has received considerable attention for its potential contributions to environmental protection, but the traditionalist perspective has not. In this essay, I consider several important principles of traditionalist conservatism. The traditionalists are not materialists and are highly critical of our consumer culture. They reject ideology and stress piety toward nature, the intergenerational (...) character of society, and prudence in political and social action. These basic principles are a solid foundation for environmentalism. (shrink)