7 found
Sort by:
  1. Drucilla Cornell, Julian H. Franklin, Heather M. Kendrick, Eduardo Mendieta, Andrew Linzey, Paola Cavalieri, Rod Preece, Ted Benton, Michael J. Thompson, Michael Allen Fox, Lori Gruen, Ralph R. Acampora, Bernard Rollin & Peter Sloterdijk (2012). Strangers to Nature: Animal Lives and Human Ethics. Lexington Books.
    No categories
     
    My bibliography  
     
    Export citation  
  2. Ralph R. Acampora (2008). Animal Constructs and Natural Reality: The Import of Environmental Ontology for Inter-Species Ethics. Humana. Mente 7:1-17.
    No categories
    Direct download  
     
    My bibliography  
     
    Export citation  
  3. Ralph R. Acampora (2006). Anthropocentrism and Its Discontents: The Moral Status of Animals in the History of Western Philosophy (Review). Journal of the History of Philosophy 44 (3):480-481.
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  4. Ralph R. Acampora (2002). Electric Animal: Toward a Rhetoric of Wildlife. Environmental Ethics 24 (2):219-220.
    No categories
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  5. Ralph R. Acampora (2001). Representation Cubed: Reviewing Reflections on Animal Imagery. Society and Animals 9 (3):299-307.
    No categories
     
    My bibliography  
     
    Export citation  
  6. Ralph R. Acampora, Jay L. Garfield, Rachael Kohn, Winifred Wing Han Lamb, Peter Wong Yih Jiun, Andrew Kelley & V. L. Krishnamoorthy (1997). Reviews & Discussions. Sophia 36 (2):136-159.
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  7. Ralph R. Acampora (1994). Using and Abusing Nietzsche for Environmental Ethics. Environmental Ethics 16 (2):187-194.
    Max Hallman has put forward an interpretation of Nietzsche’s philosophy according to which Nietzsche is a prototypical deep ecologist. In reply, I dispute Hallman’s main interpretive claim as well as its ethical and exegetical corollaries. I hold that Nietzsche is not a “biospheric egalitarian,” but rather an aristocratically individualistic “high humanist.” A consistently naturalistic transcendentalist, Nietzsche does submit a critique of modernity’s Christian-inflected anthropocentrism (pace Hallman), and yet—in his later work—he endorses exploitation in the quest for nobility (contra Hallman). I (...)
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation