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  1. Marion Hourdequin (2013). Restoration and History in a Changing World: A Case Study in Ethics for the Anthropocene. Ethics and the Environment 18 (2):115-134.
    The “Anthropocene” has been getting a lot of press lately. From the pages of the New York Times to the Economist to National Geographic, scientists, journalists, and think tanks are heralding the arrival of this new geologic era, in which humans rather than nature are the key drivers of “biological, geological, and chemical processes on Earth” (Crutzen and Schwägerl 2011).1 Those like atmospheric chemist Paul Crutzen lament our attachment to the Holocene—which remains the “official” geologic era, according to the International (...)
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  2. Marion Hourdequin & David G. Havlick (2013). Restoration and Authenticity Revisited. Environmental Ethics 35 (1):79-93.
    One of the central worries raised in relation to ecological restoration concerns the problem of authenticity. Robert Elliot, for example, has argued that restoration “fakes nature.” On this view, restoration is like art forgery: it deceptively suggests that its product was produced in a certain way, when in fact, it was not. Restored landscapes present themselves as the product of “natural processes,” when in actuality, they have been significantly shaped by human intervention. For Elliott, there seem to be two sources (...)
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  3. James Sj Schwartz, Donald G. Richards, Kristie Dotson, Kyle Whyte, Sally J. Scholz, Lars Samuelsson & Marion Hourdequin (2013). 7. Notes on Contributors Notes on Contributors (Pp. 135-136). Ethics and the Environment 18 (2).
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  4. Albert Borgmann, Holly Jean Buck, Wylie Carr, Forrest Clingerman, Maialen Galarraga, Benjamin Hale, Marion Hourdequin, Ashley Mercer, Konrad Ott, Clare Palmer, Ronald Sandler, Patrick Taylor Smith, Bronislaw Szerszynski & Kyle Powys Whyte (2012). Engineering the Climate: The Ethics of Solar Radiation Management. Lexington Books.
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  5. Marion Hourdequin (2012). Empathy, Shared Intentionality, and Motivation by Moral Reasons. Ethical Theory and Moral Practice 15 (3):403 - 419.
    Internalists about reasons generally insist that if a putative reason, R, is to count as a genuine normative reason for a particular agent to do something, then R must make a rational connection to some desire or interest of the agent in question. If internalism is true, but moral reasons purport to apply to agents independently of the particular desires, interests, and commitments they have, then we may be forced to conclude that moral reasons are incoherent. Richard Joyce (2001) develops (...)
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  6. Marion Hourdequin (2012). Stephen Skrimshire, Ed., Future Ethics: Climate Change and Apocalyptic Imagination. Environmental Ethics 34 (3):317-320.
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  7. Marion Hourdequin (2011). Climate Change and Individual Responsibility: A Reply to Johnson. Environmental Values 20 (2):157 - 162.
    Can unilateral action be an effective response to global climate change? Baylor Johnson worries that a focus on unilateral action by individuals will detract from efforts to secure collective agreements to address the problem. Although Johnson and I agree that individuals have some obligation to reduce their personal emissions, we differ in the degree to which we see personal reductions as effective in spurring broader change. I argue that 'unilateral reductions' can have communicative value and that they can change the (...)
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  8. Marion Hourdequin & David G. Havlick (2011). Ecological Restoration in Context: Ethics and the Naturalization of Former Military Lands. Ethics, Policy and Environment 14 (1):69-89.
  9. Marion Hourdequin (2010). Climate, Collective Action and Individual Ethical Obligations. Environmental Values 19 (4):443 - 464.
    Both Walter Sinnott-Armstrong and Baylor Johnson hold that under current circumstances, individuals lack obligations to reduce their personal contributions to greenhouse gas emissions. Johnson argues that climate change has the structure of a tragedy of the commons, and that there is no unilateral obligation to reduce emissions in a commons. Against Johnson, I articulate two rationales for an individual obligation to reduce one's greenhouse gas emissions. I first discuss moral integrity, which recommends congruence between one's actions and positions at the (...)
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  10. Marion Hourdequin (2010). Engagement, Withdrawal, and Social Reform: Confucian and Contemporary Perspectives. Philosophy East and West 60 (3):369-390.
    Confucius lived in a society he found morally wanting. The rituals were distorted, the government was corrupt, and the rulers lacked a Heavenly mandate. Our limited historical knowledge makes it difficult today to imagine Confucius' situation in all its rich context and detail; however, we may be able to imagine something like it, at least something like it in certain ways. We can probably imagine living in a state led by officials of questionable integrity, and many of us may feel (...)
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  11. Marion Hourdequin (2009). Revising Responsibility in a Proposal for Greenhouse Development Rights. Ethics, Place and Environment 12 (3):291-295.
  12. Marion Hourdequin (2008). Reclaiming the Mundane: Comments on Albert Borgmann's Real American Ethics. Journal of Agricultural and Environmental Ethics 21 (1):65-73.
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  13. Marion Hourdequin (2007). Doing, Allowing, and Precaution. Environmental Ethics 29 (4):339-358.
    Many environmental policies seem to rest on an implicit distinction between doing and allowing. For example, it is generally thought worse to drive a speciesto extinction than to fail to save a species that is declining through no fault of our own, and worse to pollute the air with chemicals that trigger asthma attacks thanto fail to remove naturally occurring allergens such as pollen and mold. The distinction between doing and allowing seems to underlie certain versions of the precautionary principle, (...)
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  14. Marion Hourdequin (2007). Should Darwinians Be Moral Skeptics? [REVIEW] Metascience 16 (2):315-319.
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  15. David Havlick & Marion Hourdequin (2005). Practical Wisdom in Environmental Education. Ethics, Place and Environment 8 (3):385 – 392.
    To create an ecologically literate, motivated, and engaged citizenry, environmental education must help students develop practical wisdom. We discuss three elements of teaching central to this task: first, greater emphasis on contextualized knowledge, grounded in particular places and cases; second, multi-modal learning that engages students as whole persons both cognitively and affectively; and third, stronger connections between knowing and doing, or between knowledge and responsibility. We illustrate these elements through our experience teaching field-based environmental studies courses, but also emphasize ways (...)
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  16. Marion Hourdequin (2005). Theories as Tools: A Pluralistic Approach to Ecological Modeling. Studies in History and Philosophy of Science Part C 36 (3):594-601.
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  17. Marion Hourdequin & David B. Wong (2005). A Relational Approach to Environmental Ethics. Journal of Chinese Philosophy 32 (1):19–33.
  18. Marion Hourdequin (2004). Tradition and Morality in the Analects: A Reply to Hansen. Journal of Chinese Philosophy 31 (4):517–533.
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