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  1. Roman Altshuler (2014). The Value of Nonhuman Nature: A Constitutive View. Ethical Theory and Moral Practice 17 (3):469-485.
    A central question of environmental ethics remains one of how best to account for the intuitions generated by the Last Man scenarios; that is, it is a question of how to explain our experience of value in nature and, more importantly, whether that experience is justified. Seeking an alternative to extrinsic views, according to which nonhuman entities possess normative features that obligate us, I turn to constitutive views, which make value or whatever other limits nonhuman nature places on action dependent (...)
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  2. Patrik Baard (2015). Managing Climate Change: A View From Deep Ecology. Ethics and the Environment 20 (1):23-44.
    Despite the awareness that climate change is an increasingly urgent issue to manage, little is being done to adequately achieve mitigation targets and ambitions. It has been suggested that this is due to ill-equipped normative frameworks and that common concepts, such as responsibility, harm, and justice, collapse when applied to climate change. One perspective has however been missing from this debate – the deep ecological perspective. The paper will investigate the deep ecological view and will argue that it can provide (...)
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  3. Greg Bamford (2005). Understanding Sustainable Architecture: Terry Williamson, Antony Radford and Helen Bennetts. Spon Press, 2003. [REVIEW] Architecture Australia 94 (5):50.
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  4. John Basl, Ronald Sandler, Rory Smead & Patrick Forber (2014). A Bargaining Game Analysis of International Climate Negotiations. Nature Climate Change 4:442-445.
    Climate negotiations under the United Nations Framework Convention on Climate Change have so far failed to achieve a robust international agreement to reduce greenhouse gas emissions. Game theory has been used to investigate possible climate negotiation solutions and strategies for accomplishing them. Negotiations have been primarily modelled as public goods games such as the Prisoner’s Dilemma, though coordination games or games of conflict have also been used. Many of these models have solutions, in the form of equilibria, corresponding to possible (...)
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  5. Benita M. Beamon (2005). Environmental and Sustainability Ethics in Supply Chain Management. Science and Engineering Ethics 11 (2):221-234.
    Environmentally Conscious Supply Chain Management (ECSCM) refers to the control exerted over all immediate and eventual environmental effects of products and processes associated with converting raw materials into final products. While much work has been done in this area, the focus has traditionally been on either: product recovery (recycling, remanufacturing, or re-use) or the product design function only (e.g., design for environment). Environmental considerations in manufacturing are often viewed as separate from traditional, value-added considerations. However, the case can be made (...)
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  6. Thom Brooks (2012). After Fukushima Daiichi: New Global Institutions for Improved Nuclear Power Policy. Ethics, Policy and Environment 15 (1):63 - 69.
    This comment argues for the importance of global institutions to regulate nuclear power. Nuclear power presents challenges across national borders irrespective of whether plants are maintained safely. There are international agreements in place on the disposal of nuclear waste, an issue of great concern in terms of environmental and health effects for any nuclear power policy. However, there remains a pressing need for an international agreement to ensure the safe maintenance of nuclear facilities. Safe (...) power beyond waste disposal should receive more attention. Nuclear power policy is often a matter of pure state interest with national governments alone responsible for regulating the safe maintenance of nuclear facilities. It ought not be left to national governments alone to regulate the safe administration of nuclear power given the many threats to environmental safety and public health. This comment argues that global institutions may best address this problem. The comment concludes with recommendations on how nuclear power policy might be regulated. (shrink)
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  7. Baird Callicott & Robert Frodeman (eds.) (2008). Encyclopedia of Environmental Ethics and Philosophy. Macmillan Reference.
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  8. J. Baird Callicott (1995). Intrinsic Value in Nature: A Metaethical Analysis. Electronic Journal of Analytic Philosophy 3 (5).
  9. Stephen R. L. Clark (1990). Notes on the Underground. Inquiry 33 (1):27 – 37.
    The victory of Ellerman's technetronic civilization is indeed a fearful prospect, but one that is much less plausible than he allows. His imagined makers, as was pointed out forty odd years ago by C. S. Lewis, could themselves have no criterion of right action or right belief, nor could they sensibly expect ? either on secular or on thcistic suppositions ? to be able to control the world forever.
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  10. Andrew Jason Cohen (2010). A Conceptual and (Preliminary) Normative Exploration of Waste. Social Philosophy and Policy 27 (2):233-273.
    In this paper, I first argue that waste is best understood as (a) any process wherein something useful becomes less useful and that produces less benefit than is lost—where benefit and usefulness are understood with reference to the same metric—or (b) the result of such a process. I next argue for the immorality of waste. My concluding suggestions are that (W1) if one person needs something for her preservation and a second person has it, is avoidably wasting it, and refuses (...)
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  11. Stephen Cooke (2012). Animal Rights and Environmental Terrorism. Journal of Terrorism Research 4 (2):26-36.
    Many paradigmatic forms of animal rights and environmental activism have been classed as terrorism both in popular discourse and in law. This paper argues that the labelling of many violent forms of direct action carried out in the name of animal rights or environmentalism as ‘terrorism’ is incorrect. Furthermore, the claim is also made that even those acts which are correctly termed as terrorism are not necessarily wrongful acts. The result of this analysis is to call into question the terms (...)
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  12. Stephen Cooke (2012). Animal Rights and Environmental Terrorism. Journal of Terrorism Research 4 (2):26-36.
    Many paradigmatic forms of animal rights and environmental activism have been classed as terrorism both in popular discourse and in law. This paper argues that the labelling of many violent forms of direct action carried out in the name of animal rights or environmentalism as ‘terrorism’ is incorrect. Furthermore, the claim is also made that even those acts which are correctly termed as terrorism are not necessarily wrongful acts. The result of this analysis is to call into question the terms (...)
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  13. Stephen Cooke (2012). Animal Rights and Environmental Terrorism. Journal of Terrorism Research 4 (2):26-36.
    Many paradigmatic forms of animal rights and environmental activism have been classed as terrorism both in popular discourse and in law. This paper argues that the labelling of many violent forms of direct action carried out in the name of animal rights or environmentalism as ‘terrorism’ is incorrect. Furthermore, the claim is also made that even those acts which are correctly termed as terrorism are not necessarily wrongful acts. The result of this analysis is to call into question the terms (...)
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  14. Stephen Cooke (2012). Animal Rights and Environmental Terrorism. Journal of Terrorism Research 4 (2):26-36.
    Many paradigmatic forms of animal rights and environmental activism have been classed as terrorism both in popular discourse and in law. This paper argues that the labelling of many violent forms of direct action carried out in the name of animal rights or environmentalism as ‘terrorism’ is incorrect. Furthermore, the claim is also made that even those acts which are correctly termed as terrorism are not necessarily wrongful acts. The result of this analysis is to call into question the terms (...)
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  15. Stephen Cooke (2012). Animal Rights and Environmental Terrorism. Journal of Terrorism Research 4 (2):26-36.
    Many paradigmatic forms of animal rights and environmental activism have been classed as terrorism both in popular discourse and in law. This paper argues that the labelling of many violent forms of direct action carried out in the name of animal rights or environmentalism as ‘terrorism’ is incorrect. Furthermore, the claim is also made that even those acts which are correctly termed as terrorism are not necessarily wrongful acts. The result of this analysis is to call into question the terms (...)
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  16. Andrew J. Corsa (2015). Henry David Thoreau: Greatness of Soul and Environmental Virtue. Environmental Philosophy 12 (2):161-184.
    I read Henry David Thoreau as an environmental virtue theorist. In this paper, I use Thoreau’s work as a tool to explore the relation between the virtue of greatness of soul and environmental virtues. Reflecting on connections between Thoreau’s texts and historical discussions of greatness of soul, or magnanimity, I offer a novel conception of magnanimity. I argue that (1) to become magnanimous, most individuals need to acquire the environmental virtue of simplicity; and (2) magnanimous individuals must possess (...)
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  17. Christian Coseru (2007). A Review of Buddhism, Virtue, and Environment, by David E. Cooper and Simon P. James. [REVIEW] Sophia 46 (2):75-77.
    Do Buddhist ‘moral’ principles, such as generosity, equanimity, and compassion, consistently map onto Greek and, more generally, Western ‘virtues’? In other words, is it at all possible to talk about a Buddhist ‘virtue ethics’? Should equanimity, for instance, be understood as having the same function in Buddhist moral thought as temperance has for Plato, Aristotle, or the Stoics? Does the Buddha’s effort to embody certain cardinal virtues (sīla) resemble the classical Greek and Roman pursuit of a life of personal flourishing (...)
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  18. Mirjam de Groot, Martin Drenthen & Wouter T. de Groot (2011). Public Visions of the Human/Nature Relationship and Their Implications for Environmental Ethics. Environmental Ethics 33 (1):25-44.
    A social scientific survey on visions of human/nature relationships in western Europe shows that the public clearly distinguishes not only between anthropocentrism and ecocentrism, but also between two nonanthropocentric types of thought, which may be called “partnership with nature” and “participation in nature.” In addition, the respondents distinguish a form of human/nature relationship that is allied to traditional stewardship but has a more ecocentric content, labeled here as “guardianship of nature.” Further analysis shows that the general public does not subscribe (...)
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  19. Susan Dieleman (2014). Urban Agriculture, the Idyllic Farmer, and Stupid Knowing. Social Philosophy Today 30:47-62.
    In “Farming Made Her Stupid,” Lisa Heldke suggests that those who inhabit the metrocentric position participate in the marginalization of rural people and farmers through a process of “stupidification.” Rural people and farmers become “stupid,” a status that, on Heldke’s account, is worse than ignorant because “stupid people” are thought to be constitutionally incapable of knowing the right sorts of things because they know the wrong sorts of things . It seems reasonable, I suggest in this paper, to think that (...)
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  20. M. Drenthen & J. Keulartz (eds.) (2014). Old and New World Perspectives on Environmental Philosophy. Transatlantic Conversations. Springer.
    This is the first collection of essays in which European and American philosophers explicitly think out their respective contributions and identities as environmental thinkers in the analytic and continental traditions. The American/European, as well as Analytic/Continental collaboration here bears fruit helpful for further theorizing and research. The essays group around three well-defined areas of questioning all focusing on the amelioration/management of environmentally, historically and traditionally diminished landscapes. The first part deals with differences between New World and the Old World perspectives (...)
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  21. M. Drenthen & J. Keulartz (eds.) (2014). Environmental Aesthetics. Crossing Divides and Breaking Ground. Fordham University Press.
    Environmental aesthetics crosses several commonly recognized divides: between analytic and continental philosophy, Eastern and Western traditions, universalizing and historicizing approaches, and theoretical and practical concerns. This volume sets out to show how these,perspectives can be brought into conversation with one another. The first part surveys the development of the field and discusses some important future directions. The second part explains how widening the scope of environmental aesthetics demands a continual rethinking of the relationship between aesthetics and other fields. How does (...)
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  22. M. Drenthen & P. Kockelkoren (1999). Het milieu van de filosofen: 20 jaar milieufilosofie in Nederland. Filosofie En Praktijk 20:191-197.
    An overview of 20 years of environmental philosophy in the Netherlands.
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  23. Martin Drenthen (2010). NIMBY and the Ethics of the Particular. Ethics, Policy and Environment 13 (3):321-323.
    In “Why Not NIMBY?” Derek Turner and Simon Feldman fail to address that many NIMBY protesters are not just concerned with concrete decision making, but also introduce a ‘metaphysical’ issue that liberal-democracy considers an inappropriate subject for the political debate. The type of rationality dominating political discourse requires one to reason in terms of 'common good' or personal preferences that can be weighted against other preferences. NIMBY’s do neither; rather they reframe the debate, starting from a radically different approach to (...)
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  24. Martin Drenthen (2009). Ecological Restoration and Place Attachment; Emplacing Nonplace? Environmental Values 18 (3):285-312.
    The creation of new wetlands along rivers as an instrument to mitigate flood risks in times of climate change seduces us to approach the landscape from a 'managerial' perspective and threatens a more place-oriented approach. How to provide ecological restoration with a broad cultural context that can help prevent these new landscapes from becoming non-places, devoid of meaning and with no real connection to our habitable world. In this paper, I discuss three possible alternative interpretations of the meaning of places (...)
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  25. Martin Drenthen (2009). Fatal Attraction. Wildnes in Contemporary Film. Environmental Ethics 31 (3):297-315.
    The concept of wildness not only plays a role in philosophical debates, but also in popular culture. Wild nature is often seen as a place outside the cultural sphere where one can still encounter instances of transcendence. Some writers and moviemakers contest the dominant romanticized view of wild nature by telling stories that somehow show a different harsher face of nature. In encounters with the wild and unruly, humans can sometimes experience the misfit between their well-ordered, human-centered, self-created world view (...)
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  26. Martin Drenthen (1999). The Paradox of Environmental Ethics: Nietzsche's View of Nature and the Wild. Environmental Ethics 21 (2):163-175.
    In this paper, I offer a systematic inquiry into the significance of Nietzsche’s philosophy to environmental ethics. Nietzsche’s philosophy of nature is, I believe, relevant today because it makes explicit a fundamental ambiguity that is also characteristic of our current understanding of nature. I show how the current debate between traditional environmental ethics and postmodern environmental philosophycan be interpreted as a symptom of this ambiguity. I argue that, in light of Nietzsche’s critique of morality, environmental ethics is a highly paradoxical (...)
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  27. Antoine C. Dussault, Ecological Nature: A Non-Dualistic Concept for Rethinking Humankind's Place in the World.
    This paper puts forward a concept of naturalness as an alternative to the wilderness concept, which has been criticized for problematically situating human beings outside the natural world and thus conceptually foreclosing the possibility of humans living in harmony with nature. After examining and finding inadequate two concepts of naturalness dominant in the work of environmental ethicists, namely the natural as opposed to the supernatural and the natural as opposed to the anthropogenic, the paper delineates a concept of ecological naturalness, (...)
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  28. Antoine C. Dussault (2010). Le rôle de la science dans l'écocentrisme humien de Callicott. Revue Phares 10:103-123.
  29. Kristian Skagen Ekeli & Espen Gamlund (2011). Reconsidering Approaches to Moral Status. Ethics, Policy and Environment 14 (3):361 - 375.
    Ethics, Policy & Environment, Volume 14, Issue 3, Page 361-375, October 2011.
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  30. Robert M. Ellis (2011). A New Buddhist Ethics. Lulu.Com.
    This book is a survey of practical moral issues applying the Middle Way (as developed in 'A Theory of Moral Objectivity') as the basis of 'Buddhist' Ethics. No appeal is made to Buddhist traditions or scriptures, but instead the Middle Way is applied consistently as a universal philosophical and practical principle to suggest the direction of resolutions to moral debates. Practical ethics topics covered include sexual ethics, medical ethics, environmental ethics, animals, violence, the arts, scientific issues and political ethics.
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  31. J. Famerée (1982). De Rerum Novarum À Octogesima Adveniens. Nouvelle Revue Théologique 104 (1):89-92.
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  32. Jacques Fisette (2010). John Forester: observateur d’épisodes dramatiques de la planification urbain. Les Ateliers de l'Éthique / the Ethics Forum 5 (2):61-65.
    Commentaires sur le livre Dealing With Differences: Dramas of Mediating Public Disputes, Oxford, Oxford University Press, 2009.
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  33. John Forester (2010). Inventer des espaces d’(im)possibilités dans les professions d’urbanisme et de design. Les Ateliers de l'Éthique / the Ethics Forum 5 (2):52-60.
    Cet essai a été présenté à l’atelier sur La démocratie de l’espace et l’espace de la démocratie, qui a eu lieu à Newcastle, en Angleterre, le 11 janvier 2008. Une version antérieure a été présentée à l’Université de Tokyo le 13 novembre 2007. Il sera publié en néerlandais, traduit par Freek Jansens, sous le titre “het plannen van ruimtes van (on)mogelijkheid” dans une collection éditée par Maarten Hajer et Jantine Grijzen sur les questions de politique contemporaine. Il a été traduit (...)
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  34. Philippe Gagnon (2014). "Diversité et historique des mouvements écologiques en Amérique du Nord" [Diversity and origins of the ecological movements in North America]. Connaître: Cahiers de l'Association Foi Et Culture Scientifique 40:76-89.
    The development of ecological thinking in North America has been conditioned by the imperative aiming at a valuation of the biotic community. Since the end of WWII, the US population was warned against the dangerous and violent alterations of nature. Many then found in theology an unforeseen ally. I review the roots of the tension which led to debates involving radical ecologism or its denial, and I aim at analyzing it philosophically.
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  35. Espen Gamlund (2011). Introduction to 'Confronting Environmental Values'. Ethics, Policy and Environment 14 (3):307 - 312.
    Ethics, Policy & Environment, Volume 14, Issue 3, Page 307-312, October 2011.
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  36. Robert K. Garcia (2015). Food Ethics. In Robert Audi (ed.), Cambridge Dictionary of Philosophy, 3rd Edition.
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  37. Anca Gheaus (2012). The Role of Love in Animal Ethics. Hypatia 27 (3):583-600.
    Philosophers working on animal ethics have focused, with good reason, on the wrongness of cruelty toward animals and of devaluing their lives. I argue that the theoretical resources of animal ethics are far from exhausted. Moreover, reflection on what makes animals ethically significant is relevant for thinking about the roots of morality and therefore about ethical relationships between human beings. I rely on a normative approach to animal ethics grounded in the importance of meeting needs in general and, in particular, (...)
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  38. Karen Green (2008). Val Plumwood. Australasian Journal of Philosophy 86 (2):343 – 344.
  39. Benjamin Hale (2008). Takings. In Baird Callicott & Robert Frodeman (eds.), Encyclopedia of Environmental Ethics and Philosophy. Macmillan Reference
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  40. Benjamin Hale (2007). Review of Ecological Ethics. [REVIEW] Organization and Environment 20 (4).
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  41. Benjamin Hale (2005). Experience and the Environment: Phenomenology Returns to Earth. [REVIEW] Human Studies 28 (1):101 - 106.
  42. Matthew E. Harris (2012). Gianni Vattimo on Culture, Communication, and the Move From Modernity to Postmodernity. Journal for Communication and Culture 2 (1):31-48.
    Gianni Vattimo, the Italian philosopher and politician, has argued that the end of colonialism and imperialism and the rise of the society of mass communication have contributed to the emergence of the postmodern. Modernity‘s unilinear conception of history is no longer possible in the face of multiple cultures and subcultures coming to the microphone across countries in the West. This article considers this view in the light of the problematizing comments made by the philosopher Slavoj Žižek on the nature of (...)
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  43. Chelsea C. Harry (2012). Seeing the Unseen: Suggesting Points for Intersection Between Levinasian Ethics and the Daoist Reverence for All Beings. Journal of Environmental Studies and Sciences 2 (3):271-274.
    Eugene Anderson (2001) suggests that Western ethical codes be supplemented with eastern non-anthropocentrism in order for Westerners to consider the fate of non-human beings as seriously as we consider our own. In this note I build on the work of Anderson, suggesting points for intersection between the alterity of Emmanuel Levinas with the Daoist reverence for all beings.
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  44. Nicole Hassoun (forthcoming). Consumption. Handbook of Global Ethics.
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  45. Nicole Hassoun (2009). Free Trade and the Environment. Environmental Ethics 31 (1):51-66.
    What should environmentalists say about free trade? Many environmentalists object to free trade by appealing the “Race to the Bottom Argument.” This argument is inconclusive, but there are reasons to worry about unrestricted free trade’s environmental effects nonetheless; the rules of trade embodied in institutions such as the World Trade Organization may be unjustifiable. Programs to compensate for trade-related environmental damage, appropriate trade barriers, and consumer movements may be necessary and desirable. At least environmentalists should consider these alternatives to unrestricted (...)
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  46. Nicole Hassoun (2008). Free Trade, Poverty, and the Environment. Public Affairs Quarterly 22 (4):353-380.
  47. Nicole Hassoun (2005). The Case for Renewable Energy and a New Energy Plan. International Journal of Environmental, Cultural, Economic andSocial Sustainability 1 (5):197-208.
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  48. Madeleine Hayenhjelm & Jonathan Wolff (2012). The Moral Problem of Risk Impositions: A Survey of the Literature. European Journal of Philosophy 20 (S1):E1-E142.
    This paper surveys the current philosophical discussion of the ethics of risk imposition, placing it in the context of relevant work in psychology, economics and social theory. The central philosophical problem starts from the observation that it is not practically possible to assign people individual rights not to be exposed to risk, as virtually all activity imposes some risk on others. This is the ‘problem of paralysis’. However, the obvious alternative theory that exposure to risk is justified when its total (...)
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  49. Christine A. Hemingway (2005). Personal Values As a Catalyst for Corporate Social Entrepreneurship. Journal of Business Ethics 60 (3):233-249.
    The literature acknowledges a distinction between immoral, amoral and moral management. This paper makes a case for the employee (at any level) as a moral agent, even though the paper begins by highlighting a body of evidence which suggests that individual moral agency is sacrificed at work and is compromised in deference to other pressures. This leads to a discussion about the notion of discretion and an examination of a separate, contrary body of literature which indicates that some individuals in (...)
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  50. Jerker Karlsson (2013). The Impossibility of an Ethical Consumer. Wageningen Academic Publishers.
    The thesis of this article is that the notion of an ethical food consumer is untenable unless it is coupled with a conception of food citizenship. The main arguments delivered against the notion of ethical food consumption are that consumption does not take the operations of moral psychology into account, nor afford means to tackle structural problems inherent in the relation between consumer and producer. The notion of an ethically aware food citizen is on the other hand capable of handling (...)
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