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  1. C. Haggett (2010). Why Not NIMBY? A Response, Reviewing the Empirical Evidence. Ethics, Place and Environment 13 (3):313-316.
     
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  2. Christian Diem (2010). Book Review. [REVIEW] Ethics, Place and Environment 13 (2):247-250.
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  3. 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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  4. 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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  5. Philip Cafaro (2010). Getting to Less. Ethics, Place and Environment 13 (1):11 – 14.
    Chrisoula Andreou's “No Avail Thesis” states that many environmentally-harmful conveniences and luxuries do not significantly contribute to human happiness, making the costs they incur largely a waste. The first half of this short paper affirms the ethical importance of this thesis, with special reference to global climate change. Growing evidence suggests that implementing efficiency measures will not be sufficient to allow humanity to avoid catastrophic climate change and that such measures will have to be supplemented by reductions in consumption itself. (...)
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  6. Frank M. Coleman (2010). Classical Liberalism and American Landscape Representation: The Imperial Self in Nature. Ethics, Place and Environment 13 (1):75 – 96.
    Here it is shown that 'vacant nature' is deployed as sign in Anglo-American landscape representation of the seventeenth to nineteenth centuries to support a Cartesian imaginary of spatial extension. The referent of this imaginary is variously denoted as 'America' (John Locke), the 'north west' (Jefferson), the 'wilderness' (Ralph Waldo Emerson), and the 'frontier' (Frederick Jackson Turner) but throughout it is essentially the same 'vacant' landscape; its function is to produce a site and space of appearance for an imperial self, an (...)
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  7. David K. Goodin (2010). Social Insecurity and the No-Avail Thesis: Insights From Philosophy and Economic History on Consumerist Behavior. Ethics, Place and Environment 13 (1):15 – 18.
    Chrisoula Andreou argues that the predominant factor in the exalted and worldly views of human thriving involves a psychological measure of relative deprivation or advantage in relation to social competitors. This is the 'no avail' thesis: promoting self-sacrifice for the sake of conservation, in-and-of-itself, will remain ineffective as environmental policy. However, Andreou sets aside, to some extent, the applicability of philosophical discourse on happiness and human thriving, which is where this commentary is directed. Specifically, Aristotle's insights on social prestige (exousia) (...)
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  8. Cheryl Hall (2010). The Habitual Route to Environmentally Friendly (or Unfriendly) Happiness. Ethics, Place and Environment 13 (1):19 – 22.
    I agree with Andreou that people are 'highly adaptable when it comes to material goods.' But I would supplement her point about the influence of social comparisons on experiences of happiness with a point about the influence of habit. Andreou does briefly mention habituation, arguing that 'a good will give one less happiness once one has gotten used to having it.' While this may be true, though, it is also true that one's sense of how necessary a good is to (...)
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  9. Joseph Heath (2010). Comment on Andreou. Ethics, Place and Environment 13 (1):23 – 26.
    This comment takes issue with the opposition that Andreou draws between the “exalted” and the “worldly” view. It argues instead for a distinction between “miswanting” and “competitive consumption” as rival explanations for the failure of economic growth to increase average levels of subjectively reported happiness in developed nations. It ends with a caution against over-reliance upon happiness research as an argument for environmentally-motivated constraints on growth.
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  10. Midori Kagawa-Fox (2010). Environmental Ethics From the Japanese Perspective. Ethics, Place and Environment 13 (1):57 – 73.
    The subject of Western environmental ethics has been widely written about and discussed but the same can not be said of 'Japanese' environmental ethics. This discipline has not been covered in any branch of Japanese philosophy nor has there been sufficient pressure exerted by ecologists on Japanese thinkers and writers to explain how the Japanese code addresses environmental concerns. Although some Japanese scholars have in the past articulated their ideas on working with the natural world, the field covering the spirit (...)
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  11. Christopher Morgan-Knapp (2010). Materialism and Economics. Ethics, Place and Environment 13 (1):27 – 30.
    Chrisoula Andreou argues that even if our happiness is determined by our material standard of living, our standard of living could be lowered without lowering our happiness. In this response, I show how this claim can be challenged on both conceptual and empirical grounds. Conceptually, how justified we are in believing her claim depends on how we conceive of the 'we' it refers to. Empirically, there is economic evidence in tension with each of the several interpretations her position admits of. (...)
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  12. Jonathan M. Smith (2010). Apotheosis of the Hungry God: Nihilism and the Contours of Scholarship. Ethics, Place and Environment 13 (1):31 – 41.
    The modern university is a demoralizing institution, largely devoted to the propagation of nihilism and liberation of desire. The apotheosis of this hungry god of the untrammeled will has taken more than 200 years, but the slow ascent has given humanistic scholarship its basic shape. The ascent of 'reason' over tradition and religion, at the end of the eighteenth century, caused conservative thought to emerge, reluctantly, and frame rational defenses of natural (i.e. spontaneously evolved) social institutions and belief systems. This (...)
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