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Environmental Ethics

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  1. Edward Abbey (1983). Earth First! And the Monkey Wrench Gang. Environmental Ethics 5 (1):94-95.
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  2. Norman Abeles (1996). Book Review. Ethics and Behavior 6 (1):71 – 74.
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  3. David Abrams (2001). A Reply to “Phenomenology Versus Pragmatism”. Environmental Ethics 23 (3):335-336.
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  4. David Abrams (2001). A Reply to “Phenomenology Versus Pragmatism”. Environmental Ethics 23 (3):335-336.
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  5. Paul C. Adams (2007). Introduction to 'Technological Change': A Special Issue of Ethics, Place & Environment. Ethics, Place and Environment 10 (1):1 – 6.
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  6. Tim Adamson (2005). Measure for Measure: The Reliance of Human Knowledge on the Things of the World. Ethics and the Environment 10 (2):175-194.
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  7. Scott F. Aiken (2009). The Significance of Al Gore’s Purported Hypocrisy. Environmental Ethics 31 (1):111-112.
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  8. William Aiken (1985). Naked Emperors: Essays of a Taboo-Stalker. Environmental Ethics 7 (1):75-79.
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  9. Scott F. Aikin (2008). The Dogma of Environmental Revelation. Ethics and the Environment 13 (2):pp. 23-34.
    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.
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  10. Abraham Akkerman (2009). Urban Void and the Deconstruction of Neo-Platonic City-Form. Ethics, Place and Environment 12 (2):205 – 218.
    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 (...)
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  11. Donald Alexander (1990). Bioregionalism: Science or Sensibility? Environmental Ethics 12 (2):161-173.
    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 (...)
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  12. Hugo Fjelsted Alrøe & Erik Steen Kristensen (2003). Toward a Systemic Ethic. Environmental Ethics 25 (1):59-78.
    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 (...)
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  13. Nathan Andersen (2010). Exemplars in Environmental Ethics: Taking Seriously the Lives of Thoreau, Leopold, Dillard and Abbey. Ethics, Place and Environment 13 (1):43 – 55.
    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 (...)
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  14. Christopher B. Anderson, Gene E. Likens, Ricardo Rozzi, Julio R. Gutiérrez & Juan J. Armesto (2008). Integrating Science and Society Through Long-Term Socio-Ecological Research. Environmental Ethics 30 (3):295-312.
    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 (...)
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  15. Dana Anderson (2009). Going Away to Think. Environmental Ethics 31 (4):443-444.
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  16. Dana Anderson (2007). Ethical Sight. Environmental Ethics 29 (2):115-130.
    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.
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  17. Jon Anderson (2004). The Ties That Bind? Self- and Place-Identity in Environmental Direct Action. Ethics, Place and Environment 7 (1 & 2):45 – 57.
    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 (...)
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  18. Jon Anderson, Ulrich Mühe, Dylan Trigg, Nathan Andersen & Cindy Ott (2007). Book Reviews. Ethics, Place and Environment 10 (2):245 – 255.
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  19. Chrisoula Andreou (2010). A Shallow Route to Environmentally Friendly Happiness: Why Evidence That We Are Shallow Materialists Need Not Be Bad News for the Environment(Alist). Ethics, Place and Environment 13 (1):1 – 10.
    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 (...)
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  20. Chrisoula Andreou (2007). Environmental Preservation and Second-Order Procrastination. Philosophy and Public Affairs 35 (3):233–248.
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  21. Chrisoula Andreou (2006). Environmental Damage and the Puzzle of the Self-Torturer. Philosophy and Public Affairs 34 (1):95–108.
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  22. Peder Anker (2003). The Philosopher's Cabin and the Household of Nature. Ethics, Place and Environment 6 (2):131 – 141.
    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 (...)
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  23. G. O. Anoliefo, O. S. Isikhuemhen & N. R. Ochije (2003). Environmental Implications of the Erosion of Cultural Taboo Practices in Awka-South Local Government Area of Anambra State, Nigeria: 1. Forests, Trees, and Water Resource Preservation. Journal of Agricultural and Environmental Ethics 16 (3):281-296.
    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, (...)
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  24. Nicola Ansell (2001). Producing Knowledge About 'Third World Women': The Politics of Fieldwork in a Zimbabwean Secondary School. Ethics, Place and Environment 4 (2):101 – 116.
    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 (...)
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  25. Nicola Ansell & Lorraine Van Blerk (2005). Joining the Conspiracy? Negotiating Ethics and Emotions in Researching (Around) AIDS in Southern Africa. Ethics, Place and Environment 8 (1):61 – 82.
    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 (...)
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  26. Vassos Argyrou (2005). The Logic of Environmentalism: Anthropology, Ecology, and Postcoloniality. Berghahn Books.
    This bold argument is at the center of this book that challenges the widespread assumption that environmentalism reflects a radical departure from modernity.
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  27. Susan Armstrong (2007). The Ethics of Creativity: Beauty, Morality, and a Processive Cosmos. Environmental Ethics 29 (2):209-212.
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  28. Susan J. Armstrong (2010). Ecological Ethics and the Human Soul. Environmental Ethics 32 (1):99-102.
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  29. Susan J. Armstrong (2009). Moral Habitat. Environmental Ethics 31 (1):109-110.
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  30. Susan J. Armstrong (1999). Being and Value: Toward a Constructive Postmodern Metaphysics. Environmental Ethics 21 (4):425-428.
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  31. Susan Armstrong-Buck (1986). Whitehead's Metaphysical System as a Foundation for Environmental Ethics. Environmental Ethics 8 (3):241-259.
    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 (...)
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  32. Denis G. Arnold (2005). Review of Dennis F. Thompson, Restoring Responsibility: Ethics in Government, Business, and Healthcare. [REVIEW] Notre Dame Philosophical Reviews 2005 (7).
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  33. Robin Attfield (2010). Saving Creation. Environmental Ethics 32 (4):417-420.
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  34. Robin Attfield (2009). Social History, Religion, and Technology. Environmental Ethics 31 (1):31-50.
    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 (...)
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  35. Robin Attfield (2007). Beyond the Earth Charter. Environmental Ethics 29 (4):359-367.
    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 (...)
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  36. Robin Attfield (2005). Biocentric Consequentialism and Value-Pluralism: A Response to Alan Carter. Utilitas 17 (1):85-92.
    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 (...)
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  37. Robin Attfield (2005). In Defense of Environmental Ethics. Environmental Ethics 27 (3):335-336.
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  38. Robin Attfield (2005). In Defense of Environmental Ethics. Environmental Ethics 27 (3):335-336.
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  39. Robin Attfield (1991). Has the History of Philosophy Ruined the Environment? Environmental Ethics 13 (2):127-137.
    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 (...)
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  40. Robin Attfield (1989). Holmes Rolston, III: Environmental Ethics. Environmental Ethics 11 (4):363-368.
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  41. Robin Attfield (1985). In Defense of the Ethics of Environmental. Environmental Ethics 7 (4):377-378.
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  42. Robin Attfield (1985). Progress and Privilege: America in the Age of Environmentalism. Environmental Ethics 7 (2):181-183.
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  43. Richard Cartwright Austin (1985). Beauty: A Foundation for Environmental Ethics. Environmental Ethics 7 (3):197-208.
    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 (...)
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  44. Paul Baer, Tom Athanasiou, Sivan Kartha & Eric Kemp-Benedict (forthcoming). Greenhouse Development Rights: A Proposal for a Fair Global Climate Treaty. Ethics, Policy and Environment 12 (3):267-281.
    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 (...)
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  45. Cathryn Bailey (2009). A Man and a Dog in a Lifeboat: Self-Sacrifice, Animals, and the Limits of Ethical Theory. Ethics and the Environment 14 (1):pp. 129-148.
    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 (...)
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  46. David Baird (2003). Technology and the Good Life? Environmental Ethics 25 (3):325-328.
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  47. Andrew Baldwin (2004). An Ethics of Connection: Social-Nature in Canada's Boreal Forest. Ethics, Place and Environment 7 (3):185 – 194.
    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 (...)
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  48. Jeff Baldwin (2006). The Culture of Nature Through Mississippian Geographies. Ethics and the Environment 11 (2):13-44.
    : 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 (...)
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  49. Bryan Bannon (2009). Developing Val Plumwood's Dialogical Ethical Ontology and its Consequences for a Place-Based Ethic. Ethics and the Environment 14 (2):pp. 39-55.
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  50. Erik Haugland Banta (1990). Donald Edward Davis: Ecophilosophy: A Field Guide to the Literature. Environmental Ethics 12 (4):369-370.
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  51. John Barkdull (1995). Capitalism, Environmentalism, and Mediating Structures. Environmental Ethics 17 (3):227-244.
    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 (...)
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  52. John Barker & Fiona Smith (2001). Power, Positionality and Practicality: Carrying Out Fieldwork with Children. Ethics, Place and Environment 4 (2):142 – 147.
    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 (...)
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  53. Luís S. Barreto (1992). On Sayre's Alternative View of Environmental Ethics. Environmental Ethics 14 (4):377-377.
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  54. Lorraine Young Barrett (2001). Ethics and Participation: Reflections on Research with Street Children. Ethics, Place and Environment 4 (2):130-134.
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  55. Lorraine Young Barrett (2001). Ethics and Participation: Reflections on Research with Street Children. Ethics, Place and Environment 4 (2):130-134.
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  56. John Barry (2007). Environment and Social Theory. Routledge.
    Environment and Social Theory provides a concise introduction to the relationship between the environment and social theory, both historically and within contemporary social theory.
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  57. John Basl (2010). Restitutive Restoration. Environmental Ethics 32 (2):135-147.
    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 (...)
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  58. Gregory Bassham (2001). Environmental Ethics. Teaching Philosophy 24 (1):86-87.
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  59. Lisa Bates (2003). Book Review: James Sterba. Three Challenges to Ethics. Oxford University Press, 2000. Ethics and the Environment 8 (2):126-131.
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  60. Lisa Bates (2003). Three Challenges to Ethics (Review). Ethics and the Environment 8 (2):126-131.
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  61. Whitney Bauman (2009). Theology, Creation, and Environmental Ethics: From Creatio Ex Nihilo to Terra Nullius. Routledge.
    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 (...)
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  62. Ian S. Bay (2002). A Response to Steven Vogel's “the End of Nature”. Environmental Ethics 24 (3):335-336.
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  63. Ian S. Bay (2002). A Response to Steven Vogel’s “The End of Nature”. Environmental Ethics 24 (3):335-336.
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  64. Ruth Beilin (forthcoming). Paige West, Conservation is Our Government Now: The Politics of Ecology in Papua New Guinea. Journal of Agricultural and Environmental Ethics.
    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.
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  65. Barbara Currier Bell (1981). Humanity in Nature: Toward a Fresh Approach. Environmental Ethics 3 (3):245-257.
    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 (...)
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  66. Derek Bell (2008). Noxious New York. Environmental Ethics 30 (2):221-222.
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  67. Jason Bell (2010). To the Tenth Generation. Environmental Ethics 32 (1):51-65.
    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, (...)
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  68. Michael Bell (2011). An Invitation to Environmental Sociology. Pine Forge Press.
    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 (...)
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  69. Christopher Belshaw (2004). In Defense of Environmental Philosophy. Environmental Ethics 26 (3):335-336.
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  70. Christopher Belshaw (2004). In Defense of Environmental Philosophy. Environmental Ethics 26 (3):335-336.
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  71. Jeremy Bendik‐Keymer (2008). Ronald L. Sandler,Character and Environment—a Virtue‐Oriented Approach to Environmental Ethics:Character and Environment—a Virtue‐Oriented Approach to Environmental Ethics. Ethics 118 (3):575-579.
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  72. Georges Benko & Ulf Strohmayer (1997). Space and Social Theory: Interpreting Modernity and Postmodernity. Blackwell Publishers.
    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 ...
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  73. David H. Bennett (1986). Triage as a Species Preservation Strategy. Environmental Ethics 8 (1):47-58.
    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 (...)
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  74. Jane Bennett (2010). Vibrant Matter: A Political Ecology of Things. Duke University Press.
    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.
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  75. John Benson (2000). Environmental Ethics: An Introduction with Readings. Routledge.
    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 (...)
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  76. L. M. Benton (1995). Selling the Natural or Selling Out? Environmental Ethics 17 (1):3-22.
    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 (...)
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  77. Francisco Benzoni (1996). Rolston's Theological Ethic. Environmental Ethics 18 (4):339-352.
    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 (...)
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  78. Fikret Berkes, Carl Folke & Johan Colding (1998). Linking Social and Ecological Systems: Management Practices and Social Mechanisms for Building Resilience. Cambridge University Press.
    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 (...)
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  79. Arnold Berleant (forthcoming). Making Theory, Making Sense: Comments on Ronald Moore's Natural Beauty. Ethics, Policy and Environment 12 (3):337-341.
    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 (...)
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  80. Mark Bernstein (2006). Animal Pragmatism. Environmental Ethics 28 (1):107-110.
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  81. A. Berque (2005). A Basis for Environmental Ethics. Diogenes 52 (3):3-12.
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  82. Dana Berthold (2010). Tidy Whitenes: A Genealogy of Race, Purity, and Hygiene. Ethics and the Environment 15 (1):pp. 1-26.
    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, (...)
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  83. Daniel Berthold-Bond (2000). The Ethics of “Place”. Environmental Ethics 22 (1):5-24.
    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 (...)
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  84. Daniel Berthold-Bond (2000). The Ethics of “Place”: Reflections on Bioregionalism. Environmental Ethics 22 (1):5-24.
    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 (...)
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  85. Kirsty Best (2004). Interfacing the Environment: Networked Screens and the Ethics of Visual Consumption. Ethics and the Environment 9 (2):65-85.
    : 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 (...)
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  86. Steve Best (2003). The New Earth Reader: The Best of Terra Nova. Environmental Ethics 25 (1):105-108.
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  87. Thomas H. Birch (1990). Neil Evernden: The Natural Alien. Environmental Ethics 12 (3):283-287.
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  88. Thomas H. Birch (1990). Neil Evernden: The Natural Alien. Environmental Ethics 12 (3):283-287.
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  89. Inger Birkeland (2008). Cultural Sustainability: Industrialism, Placelessness and the Re-Animation of Place. Ethics, Place and Environment 11 (3):283 – 297.
    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 (...)
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  90. Janis Birkland (1996). Beyond Economic Man: A Commentary. Environmental Ethics 18 (3):335-336.
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  91. Janis Birkland (1996). Beyond Economic Man. Environmental Ethics 18 (3):335-336.
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  92. Dieter Birnbacher (1982). A Priority Rule for Environmental Ethics. Environmental Ethics 4 (1):3-16.
    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 (...)
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  93. Steven J. Bissell (1999). The Value of Life: Biological Diversity and Human Society. Environmental Ethics 21 (2):213-216.
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  94. Steven J. Bissell (1997). A View to a Death in the Morning: Hunting and Nature Through History. Environmental Ethics 19 (4):441-444.
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  95. Michael Black (2001). Fishy Business: Salmon, Biology, and the Social Construction of Nature. Environmental Ethics 23 (4):431-432.
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  96. Charles V. Blatz (2001). Paul Thompson, The Spirit of the Soil: Agriculture and Environmental Ethics:The Spirit of the Soil: Agriculture and Environmental Ethics. Ethics 111 (2):443-445.
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  97. Sean Blenkinsop (2005). Martin Buber: Educating for Relationship. Ethics, Place and Environment 8 (3):285 – 307.
    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 (...)
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  98. John R. E. Bliese (1997). Traditionalist Conservatism and Environmental Ethics. Environmental Ethics 19 (2):135-151.
    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 (...)
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  99. Walter Block (forthcoming). Contra Watermelons. Ethics, Policy and Environment 12 (3):305-308.
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  100. Walter Block (2002). Guns, Germs, and Steel: The Fates of Human Societies. Ethics, Place and Environment 5 (3):282 – 285.
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