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  1. Alastair S. Gunn (2008). Buddhism and Environmental Ethics in Context. Centre for Civilisational Dialogue, University of Malaya.
     
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  2. Alastair S. Gunn (2004). Ethics and the Built Environment. Environmental Ethics 26 (2):217-220.
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  3. Alastair S. Gunn (2002). “The Female is Somewhat Duller”. Environmental Ethics 24 (1):109-110.
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  4. Alastair S. Gunn (2001). Environmental Ethics and Trophy Hunting. Ethics and the Environment 6 (1):68-95.
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  5. Alastair S. Gunn (1998). Rethinking Communities: Environmental Ethics in an Urbanized World. Environmental Ethics 20 (4):341-360.
    Humans have largely transformed the natural environment and there is scarcely an area of the world which has not been affected by human activity. Human domination of the environment, in particular by the creation of infrastructure, urbanization, and conversion to agriculture, has mostly proceeded in an unplanned and frequently destructive manner. Almost fifty percent of humans already live in cities and this proportion will continue to grow. However, issues of urbanization are little addressed in the environmental philosophical literature. I explore (...)
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  6. Alastair S. Gunn (1997). Can We Close the Ethics-Technology Gap? Health Care Analysis: Hca: Journal of Health Philosophy and Policy 5 (1):74.
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  7. Alastair S. Gunn (1997). Debating Point. Health Care Analysis 5 (1):74-77.
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  8. Alastair S. Gunn & Carolyn McCallig (1997). Environmental Values and Environmental Law in New Zealand. Ethics and the Environment 2 (2):103 - 120.
    We examine the relation between environmental ethics and environmental law, focusing on the New Zealand Resource Management Act of 1991. This is a comprehensive and philosophically grounded statute that was the first of its kind in the world. We analyze key concepts in the law, including sustainability, resources, stewardship, natural character, and intrinsic law, which we try to resolve from a "weak anthropocentric" position.
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  9. Alastair S. Gunn (1994). Environmental Ethics and Tropical Rain Forests: Should Greens Have Standing? Environmental Ethics 16 (1):21-40.
    Almost everyone in the developed world wants the logging of tropical rain forests to stop. Like Antarctica, they are said to be much too important and much too valuable to be utilized just for development and are said to be part of a global heritage. However, it is not that simple. People in the developing world consider our criticisms to be ill-informed, patronizing, and self-serving. We are seen as having “dirty hands.” They hold that we neither have nor deserve moral (...)
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  10. Alastair S. Gunn (1994). Environmental Ethics and Tropical Rain Forests. Environmental Ethics 16 (1):21-40.
    Almost everyone in the developed world wants the logging of tropical rain forests to stop. Like Antarctica, they are said to be much too important and much too valuable to be utilized just for development and are said to be part of a global heritage. However, it is not that simple. People in the developing world consider our criticisms to be ill-informed, patronizing, and self-serving. We are seen as having “dirty hands.” They hold that we neither have nor deserve moral (...)
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  11. Alastair S. Gunn (1993). Toward a Transpersonal Ecology: Developing New Foundations for Environmentalism. Environmental Ethics 15 (2):181-183.
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  12. Alastair S. Gunn (1991). The Restoration of Species and Natural Environments. Environmental Ethics 13 (4):291-310.
    My aims in this article are threefold. First, I evaluate attempts to drive a wedge between the human and the natural in order to show that destroyed natural environments and extinct species cannot be restored; next, I examine the analogy between aesthetic value and the value of natural environments; and finally, I suggest briefly a different set of analogies with such human associations as families and cultures. My tentative conclusion is that while the recreation of extinct species may be logically (...)
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  13. Alastair S. Gunn (1983). Traditional Ethics and the Moral Status of Animals. Environmental Ethics 5 (2):133-153.
    Most philosophical discussion of the moral status of animals takes place within a context of traditional ethics. I argue that the conceptual apparatus of utilitarianism and rights theory is historically and logically tied to an individualistic, atomistic concept of society. The liberal-democratic tradition is thus an unsuitable framework for understanding, analyzing, and solving environmental problems, including themoral status of animals. Concepts such as stewardship or trusteeship are more appropriate for the development of an environmental ethic.
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  14. Alastair S. Gunn (1980). Why Should We Care About Rare Species? Environmental Ethics 2 (1):17-37.
    Concern for the fate of rare species leads us to ask why the extermination of species is wrong. No satisfactory account can be given in terms of animal rights, and a speciesist perspective can yield at best only a case for preservation of those species which enough people happen to care about. An attempt is made to analyze the concept of rarity, and its relation to value. Finally, it is suggested that the problem can be resolved only in terms of (...)
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  15. Alastair S. Gunn (1979). Writing Philosophical Essays. Teaching Philosophy 3 (2):203-211.
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