Graduate studies at Western
AMERICAN JOURNAL OF ISLAMIC SOCIAL SCIENCES 27 (3):53-78 (2010)
|Abstract||Lynn White’s seminal article on the historical roots of the ecological crisis, which inspired radical environmentalism, has cast suspicion upon religion as the source of modern anthropocentrism. To pave the way for a viable Islamic environmental ethics, charges of anthropocentrism need to be faced and rebutted. Therefore, the bulk of this paper will seek to establish the non- anthropocentric credentials of Islamic thought. Islam rejects all forms of anthropocentrism by insisting upon a transcendent God who is utterly unlike His creation. Humans share the attribute of being God’s creations with all other beings, which makes them internally related to every other being, indeed to every single entity in this universe. This solves the problem that radical environmentalism has failed to solve, namely, how to define our relation with nature and other beings without dissolving our specificity. Furthermore, Islamic ethics structures human relations strictly around the idea of limiting desires. The resulting ethico-legal synthesis, made workable by a pragmatic legal framework, can sustain a justifiable use of nature and its resources without exploiting them. The exploitation of nature is inherently linked to the exploitation of one’s self and of fellow human beings. Such exploitation, according to Qur’anic wisdom, is the direct result of ignoring the divine law and the ethics of dealing with self and “other.” Only by reverting to the divine law and ethics can exploitation be overcome. The paper ends by briefly considering possible objections and challenges vis-à-vis developing a philosophically viable yet religiously oriented environmental ethics.|
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
|External links||This entry has no external links. Add one.|
|Through your library||Configure|
Similar books and articles
Bryan G. Norton (1984). Environmental Ethics and Weak Anthropocentrism. Environmental Ethics 6 (2):131-148.
Eric Katz (1999). A Pragmatic Reconsideration of Anthropocentrism. Environmental Ethics 21 (4):377-390.
William Grey (1998). Environmental Value and Anthropocentrism. Ethics and the Environment 3 (1):97 - 103.
Peter S. Wenz (2002). Environmental Synergism. Environmental Ethics 24 (4):389-408.
Martin Drenthen (2011). Ecocentrism as Anthropocentrism. Ethics, Policy and Environment 14 (2):151 - 154.
Kevin Behrens (2010). Exploring African Holism with Respect to the Environment. Environmental Values 19 (4):465-484.
Feng-Zhen Wang (2008). The Environmental Anthropocentrism of Categorical Standard. Proceedings of the Xxii World Congress of Philosophy 23:193-237.
Humberto D. Rosa & Jorge Marques Silvdaa (2005). From Environmental Ethics to Nature Conservation Policy: Natura 2000 and the Burden of Proof. Journal of Agricultural and Environmental Ethics 18 (2).
A. Kevin Reinhart (1983). Islamic Law as Islamic Ethics. Journal of Religious Ethics 11 (2):186 - 203.
Laura Westra (2009). Why Norton's Approach is Insufficient for Environmental Ethics. In Ben A. Minteer (ed.), Nature in Common?: Environmental Ethics and the Contested Foundations of Environmental Policy. Temple University Press.
Katie McShane (2007). Anthropocentrism Vs. Nonanthropocentrism: Why Should We Care? Environmental Values 16 (2):169-85.
Neil A. Manson (2012). Anthropocentrism, Exoplanets, and the Cosmic Perspective. Environmental Ethics 34 (3):275-290.
Andrew Brennan, Environmental Ethics. Stanford Encyclopedia of Philosophy.
Laura Westra (1997). Why Norton's Approach is Insufficient for Environmental Ethics. Environmental Ethics 19 (3):279-297.
Added to index2010-11-12
Total downloads65 ( #17,091 of 751,826 )
Recent downloads (6 months)18 ( #7,109 of 751,826 )
How can I increase my downloads?