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  1. Jim Cheney (2005). Truth, Knowledge and the Wild World. Ethics and the Environment 10 (2):101-135.
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  2. Lee Hester & Jim Cheney (2001). Truth and Native American Epistemology. Social Epistemology 15 (4):319-334.
  3. Jim Cheney (1999). The Journey Home. In Anthony Weston (ed.), An Invitation to Environmental Philosophy. Oup Usa. 141--167.
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  4. Jim Cheney & Anthony Weston (1999). Environmental Ethics as Environmental Etiquette: Toward an Ethics-Based Epistemology. Environmental Ethics 21 (2):115-134.
    An ethics-based epistemology is necessary for environmental philosophy—a sharply different approach from the epistemology-based ethics that the field has inherited, mostly implicitly, from mainstream ethics. In this paper, we try to uncover this inherited epistemology and point toward an alternative. In section two, we outline a general contrast between an ethics-based epistemology and an epistemology-based ethics. In section three, we examine the relationship between ethics and epistemology in an ethics-based epistemology, drawing extensively on examples from indigenous cultures. We briefly explore (...)
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  5. Jim Cheney (1998). Universal Consideration: An Epistemological Map of the Terrain. Environmental Ethics 20 (3):265-277.
    I offer an epistemologically grounded revisioning of Tom Birch’s ethical principle of universal consideration, suggesting that epistemologies have ethical dimensions and hence that universal moral consideration is intrinsic to the epistemological enterprise. I contrast epistemologies of domination with epistemologies in part constituted by the generosity of spirit that is the hallmark of Birch’s notion of universal consideration.
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  6. Jim Cheney (1998). Universal Consideration. Environmental Ethics 20 (3):265-277.
    I offer an epistemologically grounded revisioning of Tom Birch’s ethical principle of universal consideration, suggesting that epistemologies have ethical dimensions and hence that universal moral consideration is intrinsic to the epistemological enterprise. I contrast epistemologies of domination with epistemologies in part constituted by the generosity of spirit that is the hallmark of Birch’s notion of universal consideration.
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  7. Jim Cheney (1997). Naturalizing the Problem of Evil. Environmental Ethics 19 (3):299-313.
    I place my analysis and naturalization of the problem of evil in relation to (1) Holmes Rolston’s views on disvalues in nature and (2) the challenge posed to theology by environmental philosophy in the work of Frederick Ferré. In the analysis of the problem of evil that follows my discussion of Rolston and Ferré, I first discuss the transformative power for the religious believer of reflection on the problem of evil, using the biblical Job as a case study. I point (...)
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  8. Jim Cheney (1996). Back to Earth: Tomorrow's Environmentalism. Environmental Ethics 18 (1):89-92.
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  9. Jim Cheney (1996). The Dusty World: Wildness and Higher Laws in Thoreau's Walden. Ethics and the Environment 1 (2):75 - 90.
    To the attentive reader, the high contrast between Thoreau's depiction of a life in conformity to "Higher Laws" and his depiction of Wildness can seem to be yet another endorsement of nature/culture dualism. I argue that while such a dualism frames much of Thoreau's "experiment" at Walden Pond, a deeper understanding of the relationship between Higher Laws and Wildness emerges which is decidedly nondualistic, an understanding for which I invoke the Buddhist image of the Dusty World. I conclude with some (...)
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  10. Jim Cheney (1994). In the Spirit of the Earth: Rethinking History and Time. Environmental Ethics 16 (3):321-327.
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  11. Karen J. Warren & Jim Cheney (1993). Ecosystem Ecology and Metaphysical Ecology: A Case Study. Environmental Ethics 15 (2):99-116.
    We critique the metaphysical ecology developed by J. Baird Callicott in “The Metaphysical Implications of Ecology” in light of what we take to be the most viable attempt to provide an inclusive theoretical framework for the wide variety of extant ecosystem analyses—namely, hierarchy theory. We argue that Callicott’s metaphysical ecology is not consonant with hierarchy theory and is, therefore, an unsatisfactory foundation for the development of an environmental ethic.
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  12. Jim Cheney (1992). Intrinsic Value in Environmental Ethics. The Monist 75 (2):227-235.
  13. Jim Cheney (1991). Arne Naess: Ecology, Community and Lifestyle: Outline of an Ecosophy. Environmental Ethics 13 (3):263-273.
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  14. Jim Cheney (1991). Callicott's “Metaphysics of Morals”. Environmental Ethics 13 (4):311-325.
    In his campaign against moral pluralism, J. Baird Callicott has attempted to bring “theoretical unity and closure” to environmental ethics by providing a “metaphysics of morals” encompassing environmental, interpersonal, and social concems, as weIl as concems for domesticated animals. The central notion in this metaphysics is the community concept. I discuss two quite different, and separable, aspects of Callicott’s project. First, I argue that his metaphysics of morals does not provide ethical unity and closure. Second, and less specifically focused on (...)
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  15. Karen J. Warren & Jim Cheney (1991). Ecological Feminism and Ecosystem Ecology. Hypatia 6 (1):179 - 197.
    Ecological feminism is a feminism which attempts to unite the demands of the women's movement with those of the ecological movement. Ecofeminists often appeal to "ecology" in support of their claims, particularly claims about the importance of feminism to environmentalism. What is missing from the literature is any sustained attempt to show respects in which ecological feminism and the science of ecology are engaged in complementary, mutually supportive projects. In this paper we attempt to do that by showing ten important (...)
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  16. Jim Cheney (1989). Postmodern Environmental Ethics: Ethics of Bioregional Narrative. Environmental Ethics 11 (2):117-134.
    Recent developments in ethics and postmodemist epistemology have set the stage for a reconceptualization of environmental ethics. In this paper, I sketch a path for postmodemism which makes use of certain notions current in contemporary environmentalism. At the center of my thought is the idea of place: (1) place as the context of our lives and the setting in which ethical deliberation takes place; and (2)the epistemological function of place in the construction of our understandings of self, community, and world. (...)
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  17. Jim Cheney (1989). The Neo-Stoicism of Radical Environmentalism. Environmental Ethics 11 (4):293-325.
    Feminist analysis has eonvineed me that certain tendencies within that form of radical environmentalism known as deep ecology-with its supposed rejection of the Western ethical tradition and its adoption of what looks to be a feminist attitude toward the environment and our relationship to nature-constitute one more chapter in the story of Western alienation from nature. In this paper I deepen my critique of these tendencies toward alienation within deep ecology by historicizing my critique in the light of a development (...)
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  18. Jim Cheney (1987). Eco-Feminism and Deep Ecology. Environmental Ethics 9 (2):115-145.
    l examine the degree to which the so-called “deep ecology” movement embodies a feminist sensibility. In part one I take a brief look at the ambivalent attitude of “eco-feminism” toward deep ecology. In part two I show that this ambivalence sterns largely from the fact that deep ecology assimilates feminist insights to a basically masculine ethical orientation. In part three I discuss some of the ways in which deepecology theory might change if it adopted a fundamentally feminist ethical orientation.
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