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  1. J. Adam Carter & Martin Peterson (forthcoming). On the Epistemology of the Precautionary Principle. Erkenntnis:1-13.
    In this paper we present two distinctly epistemological puzzles that arise for one who aspires to defend the precautionary principle. The first puzzle involves an application of contextualism in epistemology; and the second puzzle concerns the task of defending a plausible version of the precautionary principle that would not be invalidated by the de minimis principle.
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  2. Stephen R. L. Clark (1986). Icons, Sacred Relics, Obsolescent Plant. Journal of Applied Philosophy 3 (2):201-210.
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  3. F. D'Eaubonne (1999). Feminism—Ecology: Revolution or Mutation? Ethics and the Environment 4 (2):175-177.
  4. Stephen M. Gardiner, Simon Caney, Dale Jamieson & Henry Shue (2010). Climate Ethics: Essential Readings. OUP USA.
    This collection gathers a set of seminal papers from the emerging area of ethics and climate change. Topics covered include human rights, international justice, intergenerational ethics, individual responsibility, climate economics, and the ethics of geoengineering. Climate Ethics is intended to serve as a source book for general reference, and for university courses that include a focus on the human dimensions of climate change. It should be of broad interest to all those concerned with global justice, environmental science and policy, and (...)
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  5. Axel Gosseries (1998). L'éthique environnementale aujourd'hui. Revue Philosophique de Louvain 96 (3):395-426.
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  6. Nicole Hassoun (2008). Free Trade, Poverty, and the Environment. Public Affairs Quarterly 22 (4):353-380.
  7. Leonard Kahn (2012). Voluntary Human Engineering, Climate Change, and N-Person Prisoners Dilemmas. Ethics, Policy and Environment 15 (2):241 - 243.
    Ethics, Policy & Environment, Volume 15, Issue 2, Page 241-243, June 2012.
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  8. Karyn L. Lai (2007). Ziran and Wuwei in the Daodejing : An Ethical Assessment. Dao: A Journal of Comparative Philosophy 6 (4):325-337.
    In Daoist philosophy, the self is understood as an individual interdependent with others, and situated within a broader environment. Within this framework, the concept ziran is frequently understood in terms of naturalness or nature while wuwei is explained in terms of non-oppressive government. In many existing accounts, little is done to connect these two key Daoist concepts. Here, I suggest that wuwei and ziran are correlated, ethical, concepts. Together, they provide a unifying ethical framework for understanding the philosophy of the (...)
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  9. Karyn L. Lai (2003). Conceptual Foundations for Environmental Ethics: A Daoist Perspective. Environmental Ethics 25 (3):247-266.
    The concepts dao and de in the Daodejing may be evoked to support a distinctive and plausible account of environmental holism. Dao refers to the totality of particulars, including the relations that hold between them, and the respective roles and functions of each within the whole. De refers to the distinctiveness of each particular, realized meaningfully only within the context of its interdependence with others, and its situatedness within the whole. Together, dao and de provide support for an ethical holism (...)
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  10. Andrew Light (2012). Finding a Future for Environmental Ethics. Les Ateliers de l'Éthique / the Ethics Forum 7 (3):71-80.
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  11. Matthew Lister (2007). Well-Ordered Science. Journal of Philosophical Research 32 (Supplement):127-139.
    The debate over the use of genetically-modified (GM) crops is one where the heat to light ratio is often quite low. Both proponents and opponents of GM crops often resort more to rhetoric than argument. This paper attempts to use Philip Kitcher’s idea of a “well-ordered science” to bring coherence to the debate. While I cannot, of course, here decide when and where, if at all, GM crops should be used I do show how Kitcher’s approach provides a useful framework (...)
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  12. Matthew J. Lister (2007). Well-Ordered Science: The Case of GM Crops. Journal of Philosophical Research (Feb.):127-139.
    The proponents of competing views about the safety and usefulness of GM crops often talk past each other. One major reason for this is the lack of a shared framework in which to evaluate their competing claims. In this paper I shall make use of Philip Kitcher's idea of a well-ordered science to see if it may offer us any guidance here. In doing so I shall first lay out the idea of a well-ordered science, as developed by Kitcher. Next (...)
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  13. H. P. P. Lotter (2006). The Ethics of Managing Elephants. Acta Academica 38 (1):55-90.
    If humans may indeed legitimately intervene in conservation areas to let nature be and to protect the lives of all the diverse individual animals under their care, then the management of elephants must be legitimate as part of the conservation of natural world diversities. If this is so, to what extent are current management options ethically acceptable? In this article I address the ethics of the management options available once the judgement has been made that there are too many elephants (...)
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  14. David R. Morrow, Robert E. Kopp & Michael Oppenheimer (2013). Political Legitimacy in Decisions About Experiments in Solar Radiation Management. In William C. G. Burns & Andrew Strauss (eds.), Climate Change Geoengineering: Philosophical Perspectives, Legal Issues, and Governance Frameworks. Cambridge University Press.
    Some types of solar radiation management (SRM) research are ethically problematic because they expose persons, animals, and ecosystems to significant risks. In our earlier work, we argued for ethical norms for SRM research based on norms for biomedical research. Biomedical researchers may not conduct research on persons without their consent, but universal consent is impractical for SRM research. We argue that instead of requiring universal consent, ethical norms for SRM research require only political legitimacy in decision-making about global SRM trials. (...)
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  15. Kathryn J. Norlock (2011). Building Receptivity: Leopold's Land Ethic and Critical Feminist Interpretation. Journal for the Study of Religion, Nature and Culture 5 (4):493-512.
    Aldo Leopold’s A Sand County Almanac emphasizes values of receptivity and perceptivity that appear to be mutually reinforcing, critical to an ecological conscience, and cultivatable through concrete and embodied experience. His priorities bear striking similarities to elements of the ethics of care elaborated by feminist philosophers, especially Nel Noddings, who notably recommended receptivity, direct and personal experience, and even shared Leopold’s attentiveness to joy and play as sources of moral motivation. These commonalities are so fundamental that ecofeminists can and should (...)
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