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  1.  6
    Robin Attfield (1993). The Ethics of Environmental Concern. Environmental Values 2 (1):76.
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  2. Robin Attfield (2003). Environmental Ethics: An Overview for the Twenty-First Century. Polity.
    In this clear, concise and up-to-date introduction to environmental ethics, Robin Attfield guides the student through the key issues and debates in this field in ways that will also be of interest to a wide range of scholars and researchers. The book introduces environmental problems and environmental ethics and surveys theories of the sources of the problems. Attfield also puts forward his own original contribution to the debates, advocating biocentric consequentialism among theories of normative ethics and defending objectivism in meta-ethics. (...)
     
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  3.  9
    Robin Attfield, Creation, Evolution and Meaning.
    This book presents the case for belief in both creation and evolution at the same time as rejecting creationism. Issues of meaning supply the context of inquiry; the book defends the meaningfulness of language about God, and also relates belief in both creation and evolution to the meaning of life. Meaning, it claims, can be found in consciously adopting the role of steward of the planetary biosphere, and thus of the fruits of creation. Distinctive features include a sustained case for (...)
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  4. Robin Attfield (1999). The Ethics of the Global Environment. Monograph Collection (Matt - Pseudo).
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  5. Robin Attfield (ed.) (1995). Value, Obligation, and Meta-Ethics. Rodopi.
    This work defends an interrelated set of theses in value-theory, normative ethics and meta-ethics. The three Parts correspond to these three areas.Part One defends a biocentric theory of moral standing, and then the coherence and objectivity of belief in intrinsic value, despite recent objections. Intrinsic value is located in the flourishing of living creatures; specifically, a neo-Aristotelian, species-relative account is supplied of wellbeing or flourishing, in terms of the development of the essential capacities of one's species. There follows a theory (...)
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  6.  2
    Robin Attfield & David Carr (1992). Educating the Virtues: An Essay on the Philosophical Psychology of Moral Development and Education. Philosophical Quarterly 42 (168):379.
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  7.  90
    Robin Attfield (2009). Mediated Responsibilities, Global Warming, and the Scope of Ethics. Journal of Social Philosophy 40 (2):225-236.
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  8.  6
    Robin Attfield, Ethics: An Overview.
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  9.  48
    Robin Attfield (2011). Nolt, Future Harm and Future Quality of Life. Ethics, Policy and Environment 14 (1):11-13.
  10. Robin Attfield (1998). Environmental Ethics and Intergenerational Equity. Inquiry 41 (2):207 – 222.
    Possible environmental and related impacts of human activity are shown to include the extinction of humanity and other sentient species, excessive human numbers, and a deteriorating quality of life (I). I proceed to argue that neither future rights, nor Kantian respect for future people's autonomy, nor a contract between the generations supplies a plausible basis of obligations with regard to future generations. Obligations concern rather promoting the well-being of the members of future generations, whoever they may be, as well as (...)
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  11.  23
    Robin Attfield (2012). Biocentrism and Artificial Life. Environmental Values 21 (1):83 - 94.
    Biocentrism maintains that all living creatures have moral standing, but need not claim that all have equal moral significance. This moral standing extends to organisms generated through human interventions, whether by conventional breeding, genetic engineering, or synthetic biology. Our responsibilities with regard to future generations seem relevant to non-human species as well as future human generations and their quality of life. Likewise the Precautionary Principle appears to raise objections to the generation of serious or irreversible changes to the quality of (...)
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  12. Robin Attfield & Michael Durrant (1973). The Irreducibility of `Meaning'. Noûs 7 (3):282-298.
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  13. Robin Attfield (2005). Biocentric Consequentialism and Value-Pluralism: A Response to Alan Carter. Utilitas 17 (1):85-92.
    My theory of biocentric consequentialism is first shown not to be significantly inegalitarian, despite not advocating treating all creatures equally. I then respond to Carter's objections concerning population, species extinctions, the supposed minimax implication, endangered interests, autonomy and thought-experiments. Biocentric consequentialism is capable of supporting a sustainable human population at a level compatible with preserving most non-human species, as opposed to catastrophic population increases or catastrophic decimation. Nor is it undermined by the mere conceivable possibility of counter-intuitive implications. While Carter (...)
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  14.  51
    Robin Attfield (1989). Derek Parfit and the History of Ethics. History of the Human Sciences 2 (3):357-371.
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  15. Robin Attfield (1981). The Good of Trees. Journal of Value Inquiry 15 (1):35-54.
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  16.  19
    Robin Attfield (2012). Synthetic Biology, Deontology and Synthetic Bioethics. Ethics, Policy and Environment 15 (1):29 - 32.
    Paul Thompson argues that current synthetic biology amounts to synthetic genomics, comprising a ?platform? technology, and that Christopher Preston's deontological objections based on its supposed rejection of the historical process of evolution miscarry. This makes it surprising that Thompson's normative ethic consists in a deontological appeal to Kantian duties of imperfect obligation. Construed as obligations subject to choice, such constraints risk being excessively malleable where the ethical objections to deployment of this technology concern land rights and/or exploitation. Thompson's advocacy of (...)
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  17.  5
    Robin Attfield (1991). A Theory of Value and Obligation. Philosophical Review 100 (1):140-148.
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  18.  29
    Robin Attfield (2012). Required Reading. The Philosophers' Magazine 58:104-107.
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  19.  8
    Robin Attfield (2016). Progress and Directionality in Science, the Humanities, Society and Evolution. Journal of the Philosophy of History 10 (1):29-50.
    _ Source: _Volume 10, Issue 1, pp 29 - 50 This essay discusses progress and directionality, both in nature, in science and in society, treating as its starting-point the reflections, parallelisms and comparisons of Ruse’s essay, ‘A Threefold Parallelism for Our Time? Progressive Development in Society, Science and the Organic World’, but reaching substantially different conclusions. The essay thus ranges over progress and directionality in the world of natural evolution, in the sciences and the humanities, and in history and society. (...)
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  20.  42
    Robin Attfield (1973). How Things Exist: A Difficulty. Analysis 33 (4):141 - 143.
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  21.  65
    Robin Attfield (1979). How Not to Be a Moral Relativist. The Monist 62 (4):510-523.
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  22. Robin Attfield (2003). Environmental Ethics: An Overview for the Twenty-First Century. Polity.
    In this clear, concise and up-to-date introduction to environmental ethics, Robin Attfield guides the student through the key issues and debates in this field in ways that will also be of interest to a wide range of scholars and researchers. The book introduces environmental problems and environmental ethics and surveys theories of the sources of the problems. Attfield also puts forward his own original contribution to the debates, advocating biocentric consequentialism among theories of normative ethics and defending objectivism in meta-ethics. (...)
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  23.  31
    Robin Attfield (2001). Meaningful Work and Full Employment. Philosophy of Management 1 (1):41-48.
    This paper affirms the continuing importance of full employment, as the best prospect for most people of the goods of meaningful work and of self-respect, and welcomes the failure of new technology in Western societies to engender mass unemployment, despite predictions to the contrary. It also replies to criticismsfrom John White (in Education and the End of Work) of a previous paper of mine, 'Work and the Human Essence (1984). Employing a different sense of 'meaningful work related to agents major (...)
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  24.  29
    Robin Attfield (2005). Leibniz, the Cause of Gravity and Physical Theology. Studia Leibnitiana 37 (2):238 - 244.
    Im vierten Brief an Clarke behauptet Leibniz, dass Newtons Vorstellung von der Gravitation okkulte Kräfte in die Physik einführe und so ins Übernatürliche münde. Clarke wies diese Behauptung zurück und stellte in seiner fünften Antwort die gleichsam offizielle, positivistische Haltung Newtons heraus. Gleichwohl glaubten Newton und Clarke wahrscheinlich an eine der ihnen durch Leibniz zugeschriebenen durchaus vergleichbare Theorie: dass nämlich dem sonst mysteriösen Phänomen der Fernwirkung Gottes Allgegenwart zugrunde liege. Erst im Jahre 1717, nach Leibniz' Tod, verwarf Newton diese Position. (...)
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  25. Robin Attfield (2010). Darwin's Doubt, Non-Deterministic Darwinism and the Cognitive Science of Religion. Philosophy 85 (4):465-483.
    Alvin Plantinga, echoing a worry of Charles Darwin which he calls 'Darwin's doubt', argues that given Darwinian evolutionary theory our beliefs are unreliable, since they are determined to be what they are by evolutionary pressures and could have had no other content. This papers surveys in turn deterministic and non-deterministic interpretations of Darwinism, and concludes that Plantinga's argument poses a problem for the former alone and not for the latter. Some parallel problems arise for the Cognitive Science of Religion, and (...)
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  26. Robin Attfield (2011). Reflections on the Cancun Conference of 2010. Dilemata 6:47-51.
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  27.  54
    Robin Attfield (2003). Biocentric Consequentialism, Pluralism, and 'The Minimax Implication': A Reply to Alan Carter. Utilitas 15 (1):76.
    Alan Carter's recent review in Mind of my Ethics of the Global Environment combines praise of biocentric consequentialism with criticisms that it could advocate both minimal satisfaction of human needs and the extinction of for the sake of generating extra people; Carter also maintains that as a monistic theory it is predictably inadequate to cover the full range of ethical issues, since only a pluralistic theory has this capacity. In this reply, I explain how the counter-intuitive implications of biocentric consequentialism (...)
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  28.  18
    Robin Attfield (2009). Social History, Religion, and Technology. Environmental Ethics 31 (1):31-50.
    An interdisciplinary reappraisal of Lynn White, Jr.’s “The Historical Roots of Our Ecologic Crisis” reopens several issues, including the suggestion by Peter Harrison that White’s thesis was historical and that it is a mistake to regard it as theological. It also facilitates a comparison between “Roots” and White’s earlier book Medieval Technology and Social Change. In “Roots,” White discarded or de-emphasized numerous qualifications and nuances present in his earlier work so as to heighten the effect of certain rhetorical aphorisms and (...)
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  29.  59
    Robin Attfield (1971). Collective Responsibility. Analysis 32 (1):31 - 32.
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  30.  58
    Robin Attfield (2007). Is the Concept of Nature Dispensable? The Proceedings of the Twenty-First World Congress of Philosophy 5 (25):59-63.
    In response to the arguments of Bill McKibben and of Stephen Vogel that nature is at an end and that the very concept of nature should be discarded, I argue that, far from this being the case, the concept of nature is indispensable. A third sense of 'nature' besides the two distinguished by Vogel, that of the nature of an organism, is brought to attention and shown, through five arguments, to be indispensable for environmental philosophy and ethics, and for ethics (...)
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  31.  12
    Robin Attfield (1998). Saving Nature, Feeding People and Ethics. Environmental Values 7 (3):291 - 304.
    Holmes Rolston's case for holding that it is sometimes right to let people starve in order to save nature is argued to be inconclusive at best; some alternative responses to population growth are also presented. The very concept of development implies that authentic development, being socially and ecologically sustainable, will seldom conflict with saving nature (sections 1 and 2). While Rolston's argument about excessive capture of net primary product is fallacious, his view should be endorsed about the wrongness of 'development' (...)
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  32.  46
    Robin Attfield (1979). Supererogation and Double Standards. Mind 88 (352):481-499.
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  33.  30
    Robin Attfield (1987). Biocentrism, Moral Standing and Moral Significance. Philosophica 39.
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  34.  54
    Robin Attfield (2011). Beyond Anthropocentrism. Royal Institute of Philosophy Supplement 69:29-46.
    After the first wave of writings in environmental philosophy in the early 1970s, which were mostly critical of anthropocentrism, a new trend emerged which sought to humanise this subject, and to revive or vindicate anthropocentric stances. Only in this way, it was held, could environmental values become human values, and ecological movements manage to become social ecology. Later writers have detected tacit anthropocentrism lurking even in Deep Ecology, or have defended ‘perspectival anthropocentrism’, as the inevitable methodology of any system of (...)
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  35.  25
    Robin Attfield (1984). Work and the Human Essence. Journal of Applied Philosophy 1 (1):141-150.
    Jenkins and Sherman hold that belief in the value of work is artificially inculcated and that a ‘leisure society’ is desirable and possible, as well as being necessitated by the introduction of microprocessors. After distinguishing between meaningful work and labour (first section), I reply obliquely to their case by contending that meaningful work affords most people their best chance of the necessary good of self-respect (second section), and that it constitutes the exercise of an essential human capacity, the development of (...)
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  36.  35
    Robin Attfield (1977). Clarke, Collins and Compounds. Journal of the History of Philosophy 15 (1):45-54.
    Can room be found in between the matter and void of a Newtonian universe for an immaterial and immortal soul? Can followers of Locke with his agnosticism about the nature of substances claim to know that some of them are immaterial? Samuel Clarke, well versed in Locke's thought and a defender both of Newtonian science and Christian orthodoxy, believed he could do both and attempted to prove his case by means of some hard-boiled reductionism. Anthony Collins, a deist whose only (...)
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  37.  48
    Robin Attfield (2011). Schmidtz on Species Egalitarianism. Ethics, Policy and Environment 14 (2):139 - 141.
    Ethics, Policy & Environment, Volume 14, Issue 2, Page 139-141, June 2011.
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  38.  24
    Robin Attfield, Popper and Xenophanes.
    Karl Popper identified Xenophanes of Colophon as the originator of the method of conjectures and refutations. This essay explores this claim, and the methods of both philosophers. Disparagement of Xenophanes has been misguided. Xenophanes, a critical rationalist and realist, pioneered philosophy of religion and epistemology, but his method was not confined to falsificationism, and appears compatible with inductivism and abductionism. The method employed by Popper in interpreting Herodotus in support of his conjectures about Xenophanes is typical of the multiple-strand reasoning (...)
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  39.  10
    Robin Attfield (2005). In Defense of Environmental Ethics. Environmental Ethics 27 (3):335-336.
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  40.  20
    Robin Attfield (2003). Global Warming, Justice and Future Generations. Philosophy of Management 3 (1):17-23.
    The phenomenon of global warming, the anthropogenic theory of its genesis and some of the implications of that theory are introduced as a case-study of a global environmental problem involving issues of equity between peoples, generations and species. In particular, recognition of the view that the absorptive capacities of the atmosphere comprise an instance of the Common Heritage of Humankind would have a key bearing on negotiations downstream from the Kyoto Protocol, suggesting the proportioning of emission quotas to population, and (...)
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  41.  11
    Robin Attfield (2001). Postmodernism, Value and Objectivity. Environmental Values 10 (2):145 - 162.
    The first half of this paper replies to three postmodernist challenges to belief in objective intrinsic value. One lies in the claim that the language of objective value presupposes a flawed, dualistic distinction between subjects and objects. The second lies in the claim that there are no objective values which do not arise within and/or depend upon particular cultures or valuational frameworks. The third comprises the suggestion that belief in objective values embodies the representational theory of perception. In the second (...)
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  42.  25
    Robin Attfield (1999). Depth, Trusteeship, and Redistribution. The Proceedings of the Twentieth World Congress of Philosophy 1:159-168.
    I review some themes of Naess’s “The Shallow and the Deep, Long-Range Ecology Movements” article and Routley’s “Is there a Need for a New, An Environmental Ethic?” presentation at the 1973 World Congress. Naess’s affiliation to the Deep Ecology Movement deserves acclaim, theoretic entanglements notwithstanding. Routley advocated a new ethic because no Judaeo-Christian ethical tradition could cope with widespread environmental intuitions. However, the ethical tradition of stewardship can satisfy such concerns. It is compatible with environmental values, need not be managerial, (...)
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  43.  11
    Robin Attfield (1986). The Prospects for Preservation. Philosophical Inquiry 8 (1-2):140-147.
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  44.  22
    Robin Attfield (2008). Global Warming, Equity and Future Generations. Proceedings of the Xxii World Congress of Philosophy 23:5-11.
    The phenomenon of global warming, the anthropogenic theory of its genesis and some of the implications of that theory are introduced as a case-study of a global environmental problem involving issues of equity between peoples, generations and species. We should favour the proportioning of emission quotas topopulation, if the charges of anthropocentrism and of discrimination against future generations can be avoided. It is argued that these charges can be replied to satisfactorily, if emissions totals are set low enough for the (...)
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  45.  33
    Robin Attfield (1999). Humpty Dumpty, Carroll and Frege. Cogito 13 (1):55-59.
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  46.  21
    Robin Attfield (2001). Are Promises to Repay International Debt Binding? Journal of Social Philosophy 32 (4):505–511.
  47.  33
    Robin Attfield (2007). Sustainable Development Revisited. The Proceedings of the Twenty-First World Congress of Philosophy 3:185-189.
    My aim is to defend the concept of sustainable development both against economists' interpretations that make it involve perpetual gains to human well-being, and against sceptical accounts that make its meaning vary from speaker to speaker, serving as a cloak for the status quo and the suggestion that it be discarded. The assumptions of the economists' interpretation are questioned, and the centrality among early advocates of sustainable development of sustainable practices and of sustainability being social and ecological as well as (...)
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  48.  21
    Robin Attfield (1998). Responsibility for the Global Environment. International Journal of Applied Philosophy 12 (2):181-186.
    It is argued here that countries have an obligation to enter agreements that would significantly constrain the play of free-market forces in order to tackle the problems of the global environment. On the way, a realist understanding of the global environment is first defended (Section I), as is a strong (as opposed to weak or ultra-strong) understanding of sustainability (Section II). Criticisms are then presented to the project of incorporating the natural environment into the market (Section III). International agreements are (...)
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  49.  10
    Robin Attfield (1991). Making Decisions. Philosophy Now 1:5-8.
  50.  26
    Robin Attfield (2011). Sober, Environmentalists, Species, and Ignorance. Environmental Ethics 33 (3):307-316.
    In an influential paper, Elliott Sober raises philosophical problems for environmentalism, and proposes a basis for being an environmentalist without discarding familiar, traditional ethical theories, a basis consisting in the aesthetic value of nature and natural entities. Two of his themes are problematic. One is his objection to arguments from the unknown value of endangered species, which he designates “the argument from ignorance,” but which should instead be understood as arguments from probability. The other concerns his attempt to avoid holistic (...)
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