Paul Thompson's book The Spirit of the Soil first appeared in 1995, and has been re-issued in a new edition in 2017. This comment on the new edition addresses Thompson's argument concerning the pro...

Precision livestock farming promises to allow modern, large-scale farms to replicate, at scale, caring farmers who know their animals. PLF refers to a suite of technologies, some only speculative. The goal is to use networked devices to continuously monitor individual animals on large farms, to compare this information to expected norms, and to use algorithms to manage individual animals automatically. Supporters say this could not only create an artificial version of the partially mythologized image of the good steward caring for (...) his or her animals, but to also improve on it. As one paper in favor of PLF has said, “We can not only replace the farmer’s ‘eyes and ears’ to each individual animal as in the past, but several other variables will soon be measurable in practice” Livestock production and society, Wageningen Academic Publishers, Wageningen, pp 287–292, 2006). Yet these methods of monitoring and control raise a host of ethical issues, including alienation of laborers, further consolidation of farms, and further cover for meat consumption. In this paper, I will address these ethical issues, and suggest a different, under-examined concern: namely, that though PLF may indeed improve the lives of livestock, and the sustainability of livestock operations, it is possible that it will do so at the cost of a loss of identity and relationships for farmers, as well as for the animals in their charge. (shrink)

The proposed federal regulation oforganic agriculture in the United States raisesquestions both about the nature and character oforganic farming, as well as its relation to theagro-food system at large. The regulatory process hasengendered a public debate about conventional andalternative approaches to agricultural production,which in turn raises issues of environmental politicsand society-nature relations. An analysis oftranscripts from public hearings, organic farmingmovement literature, and interviews with organicpractitioners and advocates reveals the broaderecological, social, and political ramifications. Inexamining the proposed federal rule and its (...) criticalopposition, we encounter two different worldviews; twoconflicting visions of agriculture, rural life, andnature itself. Whether this is a fundamental impasse,or a controversy that can be fruitfully resolved,remains an open question. But organic farming hasarrived at a critical juncture, both fraught withperil, and full of opportunity. The enormous publicresponse to this issue indicates the renewed potentialon the part of civil society to participate ingrassroots environmental social movements in supportof alternative agriculture. (shrink)

Public controversy over animalbiotechnology is analyzed as a case that illustratestwo broad theoretical approaches for linking science,political or ethical theory, and public policy. Moralpurification proceeds by isolating the social,environmental, animal, and human health impacts ofbiotechnology from each other in terms of discretecategories of moral significance. Each of thesecategories can also be isolated from the sense inwhich biotechnology raises religious or metaphysicalissues. Moral purification yields a comprehensive andsystematic account of normative issues raised bycontroversial science. Hybridization proceeds bytaking concern for all these (...) elements to be a mark ofsound moral character. The advocate of hybridizationinfers that those who employ a strategy ofpurification seek to avoid accountability by dividingissues, and hence are not to be trusted. Lack of trustincreases perceived risk and challenges the legitimacyof government regulations to control social,environmental, and human health risks that areestablished under separate mandate, and administeredby separate agencies.The close alignment between government agencies, theiracademic affines, and the categories of purificationplaces the purified analysis in a favored politicalposition. Legitimation of science-based policy inareas like animal biotechnology becomes problematicbecause the concern of those who would take a hybridapproach (arguably the majority of lay persons) tounderstanding controversial science are excluded.Ironically, this exclusion heightens the perception ofrisk from animal biotechnology. The paper concludeswith a call for procedural approaches to incorporatingthe hybrid view of science‘s moral significance. (shrink)

The Spirit of the Soil was updated for its 2nd edition in 2017. Three comments on the update are addressed here. First, productionism was not intended as a explanation of farm management decision m...

Bryan Norton’s 2005 book Sustainability describes a pragmatic approach to environmental philosophy that stresses philosophy’s role as one of mediating between scientific and ordinary language. But on two topics, Norton’s approach is not pragmatic enough. In the case of his discussion of risk, he accedes to a scientific notion that fails to acknowledge the way that ordinary usage of the word risk involves pragmatic links to human action and moral responsibility. With respect to the word sustainability, his analysis fails to (...) acknowledge important scientific work that characterizes the functional integrity of system cycling, opting instead for usage grounded either in economic accounting or in an even less substantive sense of a broad social movement for environmental improvement. On each of these topics, adherence to the pragmatic orientation of Norton’s philosophy results in a different analysis of the concepts in question. (shrink)

Mainstream environmental ethics grew out of an approach to value that was rooted in a particular conception of rationality and rational choice. As weaknesses in this approach have become more evident, environmental philosophers have experimented with both virtue ethics and with pragmatism as alternative starting points for developing a more truly ecological orientation to environmental philosophy. However, it is possible to see both virtue ethics and pragmatism as emerging from older philosophical traditions that are here characterized as “agrarian.” Agrarian philosophy (...) stresses the role of nature, soil and climate in the formation of moral character as well as social and political institutions. As such, reaching back to the agrarian tradition may provide a way to move forward with both virtue oriented themes as well as pragmatist themes in developing ecological ethics. (shrink)

Farmers' relationship with nature isdetermined by the significance of agriculturefor human beings. When agriculture is definedas human activity that uses renewable naturalresources and aims to produce usable food andfiber products, agriculture is explicitlydefined as production. Farmers' relationshipwith nature is based on the principle ofproduction. This article discusses thecontradiction between the peasant values ofprotection of nature that many farmers inFinland still have and the environmental harmtheir production-oriented farming style causes.When farmers interpret their farming practicesas harmonious co-operation with nature, it isdifficult for (...) them to see the polluting effectsof their work. Paul B. Thompson's suggestionthat three religious–philosophical doctrines(hard work, the doctrine of grace, and the mythof garden) have made it easy for farmers toadopt productionist farming strategy is used asa framework to interpret farmers' narrativesconcerning their relationship with nature. Theresearch is qualitative and biographical. Thedata include life stories and biographicaltexts farmers wrote for a competition in1997. (shrink)

A common tactic in public debates over science and technology is to dismissively label innovations as mere technological fixes. This tactic can be readily observed in the long debate over agricultural biotechnology. While these criticisms are often superficial rhetorical tactics, they point to deeper philosophical disagreements about the role of technology in society. Examining the technological fix criticism can clarify these underlying philosophical disagreements and the debate over biotechnology. The first part of this essay discusses the origins of the notion (...) of a technological fix and distinguishes two types of technological fix criticisms, philosophical and practical. These distinctions are then applied to clarify and evaluate arguments for and against agricultural biotechnology. This analysis should clarify the debates over agricultural biotechnology and bring to light fundamental philosophical differences over the role of technology in agriculture. (shrink)

One common method of criticizing genetically modified organisms (GMOs) is to label them as “magic bullets.” However, this criticism, like many in the debate over GMOs, is not very clear. What exactly is the “magic bullet criticism”? What are its origins? What flaw is it pointing out in GM crops and agricultural biotechnology? What is the scope of the criticism? Does it apply to all GMOs, or just some? Does it point to a fatal flaw, or something that can be (...) fixed? The goal of this paper is to answer these questions and clarify the magic bullet criticism of agricultural biotechnology. It is hoped that the results of this exercise will be helpful in advancing deliberation over the role GMOs and agricultural biotechnology should play in 21st century agriculture. (shrink)

This paper begins by describing recent controversies over cross-contamination of crops in the United States and European Union. The EU and US are both applying the principle of freedom of cropping to resolve these conflicts, which is based on an individualistic philosophy. However, despite the EU and the US starting with the principle of freedom of cropping they have very dissimilar regulatory regimes for coexistence. These contradictory policies based upon the same principle are creating different sets of winners and losers. (...) In the US the organic industry claims the system of coexistence is unfair and in the EU the biotech industry claims the system is unfair. It seems that states, despites claims to neutrality and freedom of choice, are prejudicing one system of agriculture over another in resolutions to the conflict over cross contamination. In this paper I will argue that if states cannot remain neutral in coexistence policies, there are conditional reasons for favoring the organic industry over the biotech industry in coexistence policies based in communitarian moral philosophy. (shrink)

The environmental degradation caused by industrial agriculture, as well as the resulting social and health consequences, creates an urgency to rethink food production by expanding the moral imagination to include agricultural practices. Agricultural practices presume human use of the earth and acknowledge human dependence on the biotic community, and these relations mean that agriculture presents a separate set of considerations in the broader field of environmental ethics. Many scholars and activists have argued persuasively that we need new stories to rethink (...) agricultural practice, however, the link—the story that does and can shape agricultural practice—has not yet been fully articulated in environmental discourse. My analysis explores how language has shaped existing agricultural models and, more important, the potential of story to influence agricultural practice. To do this, I draw upon cognitive theory to illustrate how metaphoric and narrative language structures thought and influences practice, beginning with my contention that industrial agriculture relies on a discourse of mechanistic relations between humans and a passive earth, language that has naturalized the chemically intensive monocultures prevalent in much of the American Midwest. However, alternative agricultures, including organic agriculture, agro-ecology, and ecological agriculture, emphasize qualities such as interdependence and reciprocity and do so as a deliberate response to the perceived inadequacies of industrial agriculture and its governing narrative. Exploring the different discourses of agricultural systems can help us think through different modalities for human relations with the biotic community and demonstrate story’s potential role in altering practice. (shrink)

Over the past century, animal agriculture in the United States has transformed from a system of small, family farms to a largely industrialized model—often known as ‘industrial farm animal production’ (IFAP). This model has successfully produced a large supply of cheap meat, eggs and dairy products, but at significant costs to animal welfare, the environment, the risk of zoonotic disease, the economic and social health of rural communities, and overall food abundance. Over the past 40 years, numerous critiques of IFAP (...) have been published, for both academic and non-academic audiences, mostly focusing on our obligations to animals. Here we offer a comprehensive critique of IFAP, focusing not only on our obligations to animals, but also important environmental, social, economic, and public health concerns. Our cumulative argument proceeds in five steps: (1) we briefly review the structure and key characteristics of IFAP; (2) we review the adverse effects of IFAP; (3) we review the historical development and positive rationale for IFAP; (4) we summarize previous moral critiques of IFAP, as well as defenses of it; and (5) we offer a moral critique of IFAP based on the common morality, and in particular on a principle of nonmaleficence, which we take to be the least controversial argument. (shrink)

In 2010, the Dutch Scientific Council for Governmental Policy called for an explicit and adequate intervention ethics for policy on international development cooperation. Yet, as appears from a careful reading of their report, the council’s own overall commitment to a modernist worldview hinders the fruitful development of such an intervention ethics. There is, however, a strand in their thinking that draws attention to the importance of practical knowledge. We argue specifically that an intervention ethics for development cooperation in agriculture should (...) start from this practical knowledge, which points to the inherent normativity of agricultural development cooperation. That is, agricultural development cooperation is a normative practice of which the inherent normativity consists in facilitating other practices in the agricultural domain. As such, agricultural development cooperation should respect the normativity inherent in those other practices. (shrink)

The local food movement is, increasingly, becoming a part of the modern American landscape. However, while it appears that the local food movement is gaining momentum, one could question whether or not this trend is, in fact, politically and socially sustainable. Is local food just another trend that will fade away or is it here to stay? One way to begin addressing this question is to ascertain whether or not it is compatible with liberalism, a set of influential political theories (...) that have shaped and continue to shape our political system. In this paper, I argue that the local food movement is partially compatible with forms of liberalism that accept the limited application of the principle of neutrality, as there are two directions or trends within local food: (1) The systems based direction and (2) the individual focused direction. The systems based direction is not compatible while the individual focused movement is largely compatible with liberalism. I go on to argue that the two directions form a dialectic that increases the political and social sustainability of the movement as a whole. Conceiving of the individual focused and the systems focused directions as in opposition to one another is, itself, a mistake. (shrink)

In this paper, I outline valuable insights that current theorists working in urban environmental ethics can gain from the analysis of nineteenth century urban contexts. Specifically, I argue that an analysis of urban areas during this time reveals two sets of competing metaphysical commitments that, when accepted, shift both the design of urban environments and our relationship with the natural world in these contexts. While one set of metaphysical commitments could help inform current projects in urban environmental ethics, the second (...) “de-animalized” or “cleansed” commitments that influenced the structure of post-nineteenth century urban areas could potentially harm projects in urban environmental ethics. Thus we need to be particularly careful when choosing a metaphysical base for our current urban environmental ethics, as, depending on your specific project, implicitly accepting certain commitments could inadvertently work against the overall goals of the project. (shrink)

The trajectory of the public discourse on agriculture in the twentieth century presents an interesting pattern:shortly after World War II, the manner in which farming and farmers were discussed underwent a profound shift. This rhetorical change is revealed by comparing the current debate on farmland preservation with a tradition of agricultural discourse that came before, known as “agrarianism.” While agrarian writers conceived of farming as a rewarding life, a public good, and a source of moral virtue, current writers on farmland (...) preservation speak of farming almost entirely in utilitarian terms describing its productive capacity and its economic returns. Proponents of farmland preservation use essentially the same underlying framework as critics of preservation:n “economic utilitarian” paradigm that purports to eschew normative values and evaluate land use decisions based on economic criteria only. I argue that, despite their good intentions, farmland preservationists are doomed to piecemeal victories at best, because their arguments, which rely on a utilitarian justification and disregard the agrarian ethic, are inadequate. Without expanding its focus beyond farmland to encompass farming and farmers, the movement risks losing both integrity and effectiveness. (shrink)

I denne artikkelen drøfter vi hvordan norske forbrukeres holdninger til genmodifisert mat har endret seg gjennom årene. Allerede da genteknologi ble etablert som et eget forskningsfelt og utviklingsområde på 1980-tallet, viste den norske opinionen stor skepsis. Den norske lovgivningen tidlig på 1990-tallet utmerket seg også som den mest restriktive i Europa. Dette bildet endret seg ikke mye i løpet av 1990-tallet, mens opinionen i mange europeiske land i disse årene kom mer på linje med den norske. I hele denne perioden (...) var både forbrukeropinionen og lovgivningen i USA langt mer aksepterende enn i Europa, noe som ga seg utslag i en handelskonflikt som toppet seg med EU sitt moratorium for utsetting av genmodifiserte planter i 1999. I denne artikkelen stiller vi spørsmålet om norske forbrukeres holdninger til genmodifisert mat har endret seg de siste årene. Artikkelen viser at mellom 2002 og 2007 er det en voksende gruppe av forbrukere som ser ut til å akseptere genmodifiserte matvarer hvis det fører til en helse- eller miljøgevinst. Men til tross for dette så er nordmenn fremdeles skeptiske til genmodifisert mat. Det kan tolkes slik at genmodifisert mat ikke har ført til den nytten som ansees nødvendig for å ta den risikoen det innebærer å gjøre et betydelig skifte i matseddel. Matpatriotisme og en kulturell konservatisme når det gjelder skifte i matvaner bidrar også til å forklare den dominerende vente-og-se-holdningen. (shrink)

This paper presents a discussion of my personal experiences of selling a family farm and analyses those experiences using the layered account form of autoethnographic writing. I describe how the cultural influences from family farming led me, a farmer’s son, to also become a farmer, why farmers may choose to continue in their occupation sometimes against increasingly negative economic pressures, why I continued farming for as long as I did, and the thoughts and feelings associated with my decision to sell (...) my farm and exit the industry. I discuss the emotions that I experienced and place them in a theoretical context that makes them more understandable to others. Because this paper examines the effects from my decision to retire from farming it makes a contribution to the limited literature on farmers’ retirement. (shrink)

Ideology is maintained anddriven by powerful symbols. Agricultural mediasuch as farm magazines achieve this byappropriating societal values of currency andincorporating them in imagery that accompanyadvertisements of agricultural products,including pesticides. Critical questionsrelating to environmental sustainability andsocial risks associated with the use of suchproducts are often masked as a result. Contentanalyses of two mid-western farm magazines fromthe 1940s to 1990s trace the socialconstruction of pesticide advertisements overtime, illuminating changing images ofpesticides in farm magazine advertisements inresponse to changes in the socio-culturalsetting. Changing images (...) reflect how theagricultural industry strategically repositionsitself to sustain market and corporate profitby co-opting dominant cultural themes atspecific historical moments in mediaadvertising. Sustainability implications in thebroad context of agriculture and society areexamined. (shrink)

Social policies are used to regulate how members of a society interact and share resources. If we expand our sense of community to include the ecosystem of which we are a part, we begin to develop an ethical obligation to this broader community. This ethic recognizes that the environment has intrinsic value, and each of us, as members of society, are ethically bound to preserve its sustainability. In assessing the environmental risks of new agricultural methods and technologies, society should not (...) freely trade economic gains for ecological damage, but rather seek practices that are compatible with ecosystem health. This approach is used to evaluate the environmental risks associated with genetically engineered insect-resistant trees. The use of insect-resistant trees is a biologically based pest control strategy that has several advantages over pesticide use. However, the use of genetically engineered trees presents particular ecological concerns because the trees are long lived and often are not highly domesticated. The main environmental concerns reviewed include: (1) adaptation of pests to the trees, leading to a non-sustainable agricultural practice, (2) transgenic trees producing environmental toxins, (3) insect resistance enhancing the invasiveness of the tree, causing it to become weedy or invade wild habitats, and (4) transfer of the transgene to wild or feral relatives of the tree, possibly increasing the invasiveness of weeds or wild plants. Some methods are available to offset these risks; however, the environmental risks associated with this technology have been poorly researched and need to be more clearly identified so that when we evaluate the risks, it is based on the best information obtainable. To fulfil an ethical obligation to the environment, public policies and government regulations are needed to preserve the sustainability of both the environment and the future of our production systems. A better understanding of both the ecological issues and of genetic engineering in general are needed on the part of citizens and policy makers alike to ensure that sound environmental decisions are made. Otherwise, the environmental benefits of this technology, mainly decreasing the use of more toxic pesticides in tree crops and forests, will either be lost or traded for other environmental hazards. (shrink)

In this paper we consider the question of whether middle-scale farmers, which we define as producers generating between $100,000 and $250,000 in sales annually, are better agricultural stewards than small and large-scale producers. Our study is motivated by the argument of some commentators that farmers of this class ought to be protected in part because of the unique attitudes and values they possess regarding what constitutes a “good farmer.” We present results of a survey of Missouri farmers designed to assess (...) farmer attitudes and values regarding a variety of indicators of farmer stewardship, such as the most important issues in agriculture, environment, and treatment of farm animals, perspectives on the past and future of agriculture, and ethical behavior. We find little evidence that farmers-of-the-middle are particularly noteworthy in these regards. We do find evidence, however, that middle-scale farmers are more pessimistic and anxious about their role in the future of agriculture. (shrink)

Socio-spatial diversity of environmental ethics and regional-ethnic identity in northern Brazil is examined with the aim of presenting a culturally complex account of Amazonian worldviews in the making. These worldviews involve the variable merging of Amerindian, riverine peasant and new settler beliefs. Interpretative and empiricist textual strategies are juxtaposed in order to explore both broad human-environmental relations, as seen through the prism of enchanted and disenchanted worldviews, as well as the subtlety of belief and disbelief in specific elements of worldview, (...) which reflect the different social backgrounds of individuals. The first part deals with the cultural significance of what is believed while the second part treats the socio-environmental implications of who believes and why. (shrink)

The “One Health” initiative promises to combine different health-related issues concerning humans and animals in an overarching concept and in related practices to the benefit of both humans and animals. Far from dismissing One Health, this paper nevertheless argues that different veterinary interventions are determined by social practices and connected expectations and are, thus, hardly compliant with only one single conceptualization of health, as the One Health concept suggests. One Health relies on a naturalistic understanding of health focusing on similar (...) bodies that show a similar etiology. However, logics, normativity, and practices exhibit differences when it comes to combatting infectious diseases, maintaining productivity of livestock animals or preventing companion animals from suffering. Therefore, drawing from Charles Rosenberg’s groundbreaking texts on framing disease, we suggest to conceive of health as dispersed in different frames. Thus, this paper proposes to interpret health as complex and multi-layered concept. We distinguish and introduce an objectivist, a functional, and a sentientistic frame of health. Instead of reducing the differential veterinary practices to one paradigmatic understanding, health is seen as a model case of Wittgenstein’s concept of family resemblance. Different and distinct perspectives on veterinary medicine show sufficient overlapping that allows for a common conceptualization, but there is not one single underlying logic suitable to understand and ethically reflect all veterinary interventions. This differentiability promises to reduce moral stress in veterinary professionals since it allows the interpretation of various, seemingly contradicting practices as dependent on multi-layered and socially determined scopes of responsibility. (shrink)

Among the options of government for reducing negative environmental externalities from agriculture is the institution of a polluter statutory liability. An environmental duty of care imposes a statutory liability on agents who interact with the environment to avoid causing environmental harm. This paper documents environmental duty of care provisions governing landholders in Queensland, Australia, with specific reference to the 2007 Queensland State Rural Leasehold Land Strategy. The paper reports on a positive response by a group of leaseholders within the Northern (...) Gulf Region in Queensland who developed a prototype environmental code of practice for grazing—a land use not previously covered by such an institution in Australia. The paper concludes that (1) a statutory environmental duty of care and specific forms of leasehold tenure are elements of an effective strategy for implementing an agricultural environmental ethics in north Australia’s rangelands and (2) a grazing industry code of practice is a practical and important tool for the grazing industry to safeguard its social licence to operate. (shrink)

Based on a survey of some popularintroductory anthologies and texts, I arguefrom my experience as a philosopher oftechnology that environmental philosophy mightbe conceived by some researchers in the fieldin terms of an overly narrow theoreticalfoundation. Many of the key figures in thefield take as a basic assumption that theenvironmental crisis is fundamentally bestexplained in terms of some failing in themetaphysical outlooks of most people. However,philosophers of technology typically present atleast two additional types of generalexplanation of the crisis. Environmentalethicists might benefit (...) from consideration ofthese alternative ways of explaining the rootcauses of the ecological crisis. (shrink)

This paper is an attempt to examine issues and problemsraised by agricultural biotechnology by drawing on the richnessof contemporary ideas in ethical theory and thereby contribute tothe project of establishing new approaches to these problems. Thefundamental argument is that many of the negative aspects ofagricultural biotechnology are generated at the level of theunderlying conceptual frameworks that shape the technology''sinternal modes of organization, rather than the unintendedeffects of the application of an inherently benevolent set oftechniques. If ``food ethics'''' is to address (...) the adverse impacts ofagricultural biotechnology, it must ultimately challenge theseconceptual frames, which, I argue, emerge from Enlightenment,liberal, political, and economic theory.The translation of traditional bioethics (focusing on principlessuch as autonomy and rights, justice, and well being) into foodethics does not produce the critical tools that are ableadequately to challenge the harmful legacy of Enlightenmentthinking. What is needed are reorientations of ethics that arecapable of formulating concepts and approaches that to someextent break with the presuppositions that underpin biotechnologyat its foundation. This paper suggests that narrative andfeminist critiques of medical bioethics are a good place to startin this project. (shrink)

Based on a sample of 46 Portuguese schoolbooks, this study aims to understand how factory-farmed animals are presented in such books across the themes of food and health, the environment and sustainability, and animal welfare. It examines whether schoolbooks address the importance of reducing the consumption of animal-based products for a healthy diet, whether plant-based diets are recognized as healthy, whether animal welfare and agency are considered, and whether the livestock sector is indicated as a major factor in environmental degradation. (...) The findings show that schoolbooks present animals as essential for economic activities and human nutrition. Recommendations on reducing the consumption of animal-based products in consideration of the environment, sustainability and human health are very rare. Animal production is presented as benign, and the agency and welfare of factory-farmed animals are simply not addressed. (shrink)

Scholars working in science and technology studies have recently argued that we could learn much about the nature of scientific knowledge by paying closer attention to scientific ignorance. Building on the work of Robert Proctor, this article shows how ignorance can stem from a wide range of selective research choices that incline researchers toward partial, limited understandings of complex phenomena. A recent report produced by the International Assessment of Agricultural Knowledge, Science, and Technology for Development serves as the article’s central (...) case study. After arguing that the forms of selective ignorance illustrated in cases like this one are both socially important and difficult to address, I suggest several strategies for responding to them in a socially responsible manner. (shrink)

A plethora of ethical issues in livestock agriculture has emerged to public attention in recent decades, of which environmental and animal welfare concerns are but two, albeit prominent, themes. For livestock agriculture to be considered sustainable, somehow these interconnected themes need to be addressed. Ethical debate on these issues has been extensive, but mostly started from and focused on single issues. The views of farmers in these debates have been largely absent, or merely figured as interests, instead of being considered (...) morally worthwhile themselves. In this paper the relevance for ethical debates of the ways farmers discuss and engage with moral concerns is explored. The variety of norms that figure in contemporary farming practices is sketched in its multifarious complexity, illustrated by ethnographic fieldwork, and systematized in terms of “orders of worth.” Reviewing the practical arguments and commitments of farmers within this framework reveals that farming practices are subject to mixed motives, in which an amalgam of types of concerns play a role. Recognition of the peculiarly entangled nature of the ethics of farming practices could counter the tendency in policy making, technological innovation, and ethical thought to compartmentalize our moral landscape. Understanding farming practice as the integration of a mosaic of concerns in the light of a variety of moral experiences would foster public appreciation of positions of farmers in debates on improving the sustainability and societal acceptability of livestock agriculture. (shrink)

This article presents a holistic framework for understanding the scienceof plant breeding, as an alternative to the common objectivist andconstructivist approaches in studies of science. It applies thisapproach to understanding disagreements about how to deal with yieldstability. Two contrasting definitions of yield stability are described,and concomitant differences in the understanding and roles ofsustainability and of selection, test, and target environments areexplored. Critical questions about plant breeding theory and practiceare posed, and answers from the viewpoint of the two contrastingdefinitions of yield (...) stability are analyzed, based on key publicationsin the field. Differences in answers to these questions appear to resultboth from the contingencies of plant breeders' experiences withparticular crop varieties and growing environments, and from differencesin social and institutional settings – plant breeding science isboth objective truth and social construction. The goal of using aholistic framework is to encourage discussion among plant breeders,farmers, social scientists, and others, of the bases for disagreementswithin plant breeding, in order to facilitate plant breeding'scontribution to a more environmentally, economically, and sociallysustainable agriculture. (shrink)

Concerns about values and caring in the USA are being widelyvoiced in many sectors of the society, including agriculture.The time seems right to bring new ideas about the ethics ofagriculture and eating into public discourse. The Society iswell situated to initiate the dialogue, and Paul Thompson'sbook {\it Spirit of the Soil} provides an excellentstarting point.

Americans’ excessive consumption of food harms their health and quality of life and also causes direct and indirect environmental degradation, through habitat loss and increased pollution from agricultural fertilizers and pesticides. We show here that reducing food consumption could improve Americans’ health and well-being while facilitating environmental benefits ranging from establishing new national parks and protected areas to allowing more earth-friendly farming and ranching techniques. We conclude by considering various public policy initiatives to lower per capita caloric intake and excessive (...) meat consumption, and to translate this temperate behavior into substantial environmental protection. (shrink)

Paul B. Thompson’s agrarian ethic aims to unite the core agricultural value of providing sustenance for people with the environmental value of preserving nature into the future. His recently revise...

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 7.1 (2002) 102-108 [Access article in PDF] Symposium IntroductionEric Katz's Nature As Subject Andrew Light Can and should we distinguish between nature and culture? The question has become a perennial one in environmental ethics, as well as in allied fields in environmental history, sociology, and politics. And just when we think it is settled—as many did after William Cronon's famous deconstruction of wilderness in 1995—and (...) it feels safe to go back into the metaphysical waters of environmental philosophy, such issues pop up again to send us running.What follows extends this debate in the context of Eric Katz's well-known work in environmental ethics. Brought together here are Katz and two critics sympathetic to his positions, Wayne Ouderkirk and Ned Hettinger. While the occasion for the exchange was the publication of Katz's book, Nature as Subject: Human Obligation and Natural Community (1997), which collects his papers from 1979 to 1996, the focus quickly became somewhat narrower, centering on possible problems with Katz's ontological dualism between natural and artifactual entities.Katz has exerted a strong influence on the development of environmental ethics, particularly through his persistent arguments for a distinction between individualist and holist approaches to obligations to the nonhuman natural world and his metaphysical and moral critique of attempts [End Page 102] by humans to create, repair, or restore nature. While these positions continue to be on display here, there is also something more. In this exchange Katz throws down the gauntlet on his nature-culture dualism, admitting at the start that the accusation is true. Like the Protestants in Monty Python's The Meaning of Life, he is a dualist—and fiercely proud of it! Despite whatever misgivings I or others may have about this position, I believe that in making this claim, Katz, similar to David Chalmers's open embrace and resuscitation of dualism in philosophy of mind, has done us a great service. For it is arguably true that many environmental philosophers, along with other academics, have settled into a complacent "labeling as argument" pattern. If we can label a position as "dualist" or "essentialist," then our work is done. But surely not every form of dualism is necessarily wrong, even if, as Ouderkirk reminds us in his reading of Val Plumwood's work, the logic of many forms of dualism has tended toward a pernicious pattern. Arguments are needed in both directions. If nature-culture dualism is mistaken or wrongheaded, or leads to unfortunate conclusions, then we must know why; if dualism is the only way to make sense of the hurdles presented to us in coming to a better understanding of the value of nature and culture then we must know why as well. And further, because many in the field have assumed a nature-culture dualism without admitting to it, we can admire that Katz chooses to "fess up" and finally put the issue squarely on the table.If this is the road we are heading down with this particular exchange, then we are off to a good start. Both critics of Katz do a thorough job of pressing home their arguments, rather than only pointing accusatory fingers. Ned Hettinger, in "The Problem of Finding a Positive Role for Humans in the Natural World," avoids using the term "dualism," but nonetheless argues that Katz has a tendency to "rigidly dichotomize the natural/artifactual distinction." Additionally, Hettinger argues that Katz tends to overlook his own admission that the differences between nature and artifacts admit to degrees rather than a strict dualism. Hettinger focuses the bulk of his critique on the unfortunate upshot of such a position: given such a distinction, there is little if any place for a positive role for human intervention in nature, or for a philosophical contribution to the formation of better environmental policies.Wayne Ouderkirk, in "Katz's Problematic Dualism and its 'Seismic' Effects on His Theory," is sympathetic with Katz's intuitions that some distinction is needed between artifacts and natural entities. The problem [End Page 103] he sees is that such... (shrink)

The recent drastic development of agriculture, together with the growing societal interest in agricultural practices and their consequences, pose a challenge to agricultural science. There is a need for rethinking the general methodology of agricultural research. This paper takes some steps towards developing a systemic research methodology that can meet this challenge – a general self-reflexive methodology that forms a basis for doing holistic or (with a better term) wholeness-oriented research and provides appropriate criteria of scientific quality.From a philosophy of (...) research perspective,science is seen as an interactive learning process with both a cognitive and a social communicative aspect. This means, first of all,that science plays a role in the world that it studies. A science that influences its own subject area, such as agricultural science, is named a systemic science. From this perspective, there is a need to reconsider the role of values in science. Science is not objective in the sense of being value-free.Values play, and ought to play, an important role in science – not only in form of constitutive values such as the norms of good science, but also in the form of contextual values that enter into the very process of science. This goes against the traditional criterion of objectivity. Therefore, reflexive objectivity is suggested as a new criterion for doing good science, along with the criterion of relevance. Reflexive objectivity implies that the communication of science must include the cognitive context, which comprises the societal,intentional, and observational context. Ina ccordance with this, the learning process of systemic research is shown as a self-reflexive cycle that incorporates both an involved actor stance and a detached observer stance. The observer stance forms the basis for scientific communication.To this point, a unitary view of science as a learning process is employed. A second important perspective for a systemic research methodology is the relation between the actual,different, and often quite separate kinds of science. Cross-disciplinary research is hampered by the idea that reductive science is more objective, and hence more scientific, than the less reductive sciences of complex subject areas – and by the opposite idea that reductive science is necessarily reductionistic. Taking reflexive objectivity as a demarcator of good science, an inclusive framework of science can be established. The framework does not take the established division between natural, social, and human science as a primary distinction of science.The major distinction is made between the empirical and normative aspects of science,corresponding to two key cognitive interests.Two general methodological dimensions, the degree of reduction of the research world and the degree of involvement in the research world, are shown to span this framework. The framework can form a basis for transdisciplinary work by way of showing the relation between more and less reductive kinds of science and between more detached and more involved kinds of science and exposing the abilities and limitations attendant on these methodological differences. (shrink)

We are already past the point where climate change mitigation alone does not suffice and major efforts need to be undertaken to adapt agriculture to climate change. As this situation was both foreseeable and avoidable, it is urgent to see that particularly people who have historically contributed the least to climate change do not end up assuming most of the costs. Climate change will have the worst effects on agriculture in the tropical region in the form of droughts, extreme heat (...) waves and massive storms. The historical unequal contributions to climate change and its unjustly distributed consequences morally oblige us to distribute global adaptation costs fairly. Yet to have a full understanding of the social implications of adapting to climate change we need to look beyond making adaptation technologies accessible and available. Using a social justice framework, I defend fair prices of adaptation technologies as a demand of justice in exchange, an allocation of research attention proportional to urgent global needs as distributive justice, inclusive technology development and governance as contributive justice and addressing the interests of future generations as intergenerational justice. (shrink)