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Profile: Kimberly Smith (Open University (UK))
Profile: Kimberly Smith (Syracuse University)
  1. Kimberly K. Smith (2012). Books in Review: Redeeming Democracy in America. Political Theory 40 (1):123-127.
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  2. Kimberly K. Smith (2012). Governing Animals: Animal Welfare and the Liberal State. Oup Usa.
    Governing Animals explores the role of the liberal state in protecting animal welfare. Examining liberal concepts such as the social contract, property rights, and representation, Kimberly K. Smith argues that liberalism properly understood can recognize the moral status and social meaning of animals and provides guidance in fashioning animal policy.
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  3. Kimberly K. Smith (2009). A Pluralist–Expressivist Critique of the Pet Trade. Journal of Agricultural and Environmental Ethics 22 (3):241-256.
    Elizabeth Anderson’s “pluralist–expressivist” value theory, an alternative to the understanding of value and rationality underlying the “rational actor” model of human behavior, provides rich resources for addressing questions of environmental and animal ethics. It is particularly well-suited to help us think about the ethics of commodification, as I demonstrate in this critique of the pet trade. I argue that Anderson’s approach identifies the proper grounds for criticizing the commodification of animals, and directs our attention to the importance of maintaining social (...)
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  4. Kimberly K. Smith (2008). Animals and the Social Contract. Environmental Ethics 30 (2):195-207.
    In The Frontiers of Justice, Martha Nussbaum argues that social contract theory cannot accommodate political duties to animals because it requires the parties to the contract to enjoy rough physical and mental equality. Her interpretation of the social contract tradi­tion is unpersuasive; social contract theory requires only that the parties be equally free and deserving of moral consideration. Moreover, social contract theory is superior to her capabilities approach in that it allows us to limit the scope of the community of (...)
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  5. Kimberly K. Smith (2008). What is Africa to Me? Environmental Ethics 27 (3):279-297.
    The concept of wilderness found in the black American intellectual tradition poses a provocative alternative to the preservationist concept. For black writers, the wilderness is not radically separate from human society but has an important historical and social dimension. Nor is it merely a feature of the external landscape; there is also a wilderness within, a vital energy that derives from and connects one to the external wilderness. Wilderness is the origin and foundation of culture; preserving it means preserving not (...)
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  6. Kimberly K. Smith (2007). To Love the Wind and Rain: African Americans and Environmental History. Environmental Ethics 29 (3):317-318.
  7. Kimberly K. Smith (2007). To Love the Wind and Rain. Environmental Ethics 29 (3):317-318.
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  8. Kimberly K. Smith (2006). Natural Subjects: Nature and Political Community. Environmental Values 15 (3):343 - 353.
    Environmental political theory poses new challenges to our received political concepts and values. Increasingly, we are reconceptualising nature as a subject rather than solely an object of politics. On one front, we are being challenged to think of natural entities as subjects of justice – as bearers of rights or interests that the political system should accommodate. On a second front, we are being challenged to see nature as a subject of power, constructed and ordered through scientific and political practice. (...)
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  9. Kimberly K. Smith (2005). What is Africa to Me?: Wilderness in Black Thought From 1860 to 1930. Environmental Ethics 27 (3):279-297.
    The concept of wilderness found in the black American intellectual tradition poses a provocative alternative to the preservationist concept. For black writers, the wilderness is not radically separate from human society but has an important historical and social dimension. Nor is it merely a feature of the external landscape; there is also a wilderness within, a vital energy that derives from and connects one to the external wilderness. Wilderness is the origin and foundation of culture; preserving it means preserving not (...)
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