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  1. Cultural Roots for the Evolution of Wilderness and the Anxieties of Urban Living.Yuling Che & Feifei Duan - 2020 - Environmental Ethics 42 (3):267-278.
    Space being the precondition for human existence, human perception and experience vary responding to different spaces. Modern urban dwellers live in urban space where they seem to have much space mobility but end up living in a homogenized concrete jungle. This fact has influenced, if not defined, modern urban dwellers’ life experience and caused their anxieties about such an existence. However, wilderness, as opposed to urban space, is not merely a type of space, but a way of existence relating to (...)
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  2.  1
    Wilderness in Ancient Chinese Landscape Painting.LuYang Chen & Ziao Chen - 2020 - Environmental Ethics 42 (3):253-266.
    Chinese painting is dominated by landscape painting, which is a unique form of artistic expression for Chinese people, while landscape generally refers to nature. Wild natural landscape can be called “wilderness,” which embodies the vitality and upward vitality of nature, and also contains unique cultural characteristics. “Wilderness” is the most important “original ecological” environment in the natural environment. Its existence has natural, ecological, and aesthetic significance. It is nature in its primitiveness and ecology in its wildness; the aesthetic lives on (...)
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  3. The Re-Enchantment of Wilderness and Urban Aesthetics.Wang-Heng Chen & Xin-yu Chen - 2020 - Environmental Ethics 42 (3):213-221.
    According to the essence of industrial civilization, wilderness is bound to disenchantment. However, in the ecological civilization era, based on the demands of ecological balance, we must reserve a certain degree of wilderness in urban environment. Therefore, we need to bring back enchantment to aesthetic appreciation of wilderness. On the surface, the re-enchantment of wilderness seems to be a regression of agricultural civilization; however, in fact, it is a transcendental development of agricultural civilization. In recent years, there have been some (...)
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  4. Nature, Wilderness, and Civilization.Shan Gao - 2020 - Environmental Ethics 42 (3):211-212.
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  5. Nature, Wilderness, and Supreme Goodness.Shan Gao - 2020 - Environmental Ethics 42 (3):237-251.
    Transcendentalism and Confucianism involve different understandinsgs of the concepts of nature, wilderness, and supreme goodness in terms of the metaphysical understanding of nature and how it influences the understanding of human nature. The goodness of Tao is not transcendental as understood by transcendentalism. Rather the goodness of Tao as the important moral values is shaped by human beings’ experience of the natural world. It is this deeper philosophical reason why transcendentalism encourages the aesthetic appreciation of wilderness while Confucianism encourages the (...)
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  6. Wilderness Spirit and Ecological Self in the Vision of Ecopsychology.Yanqiu Hu & Xiaotao Zhou - 2020 - Environmental Ethics 42 (3):279-288.
    Ecopsychology holds that a full-fledged self should be in harmony with nature, but when the human’s social self, consumptive false self, and paranoid cultural narcissism prevail, the ecological self goes from dominant existence to recessive existence. Because of this predicament with regard to the ecological self, one should make full use of wildness spirit to reshape the ecological self. Due to the abstract nature of the wilderness spirit and in an attempt to present the wilderness spirit in a more concrete (...)
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  7.  1
    The Paradigm of the Wild, Cultural Diversity, and Chinese Environmentalism.Yuedi Liu - 2020 - Environmental Ethics 42 (3):223-235.
    The so-called “Paradigm of the Wild” means either environmental ethics or environmental aesthetics has gone wild. According to Holmes Rolston, III, “philosophy has gone wild.” Chinese traditional environmentalism takes another anthropocosmic way, and it has a global applicability in cultural diversity. The dichotomy of “nature-culture” is already out of date, and humans have to face the new relation of humanized-nature today. From the perspec­tive of “ethics and aesthetics” in Chinese Confucianism, a different passageway between environmental ethics and environmental aesthetics can (...)
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  8.  22
    Discussing Harm Without Harming.Thomas H. Bretz - 2020 - Environmental Ethics 42 (2):169-187.
    While the disability community has long argued convincingly that disability is not a negative condition, academic and popular discourses on environmental justice routinely refer to disability as a prima facie harm to be avoided. This perpetuates the harms of ableism, and it is, furthermore, unnecessary in order to advance environmental justice. It is possible to demand an investigation into the state of an environment, to object to toxic environmental conditions and to hold polluting parties accountable without assuming any overall difference (...)
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  9.  17
    Not the Same Old Chestnut.Evelyn Brister & Andrew E. Newhouse - 2020 - Environmental Ethics 42 (2):149-167.
    We argue that the wild release of genetically modified organisms can be justified as a way of preserving species and ecosystems. We look at the case of a genetically modified American chestnut that is currently undergoing regulatory review. Because American chestnuts are functionally extinct, a genetically modified replacement has significant conservation value. In addition, many of the arguments used against GMOs, especially GMO crops, do not hold for American chestnut trees. Finally, we show how GMOs such as the American chestnut (...)
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  10.  15
    Territorial Instability and the Right to a Livable Locality.Simona Capisani - 2020 - Environmental Ethics 42 (2):189-207.
    Territory loss and uninhabitability characterize the current environmental background conditions of the international state system. Such conditions present pressing moral questions about our obligations to protect those who are displaced by anthropogenic climate change. By virtue of our participation in the territorial state system, understood as a social practice, we have principled grounds to address some of the consequences of the uninhabitability conditions brought on by climate change. By assuming territorial instability and employing a practice-based method of justification we can (...)
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  11.  7
    Conservation Floors and Degradation Ceilings.Alexander Lee, Alex Hamilton & Benjamin Hale - 2020 - Environmental Ethics 42 (2):135-148.
    U.S. conservation policy, both in structure and in practice, places a heavy burden on conservationists to halt development projects, rather than on advocates of development to defend their proposed actions. In this paper, we identify this structural phenomenon in several landmark environmental policies and in practice in the contemporary debate concerning oil drilling in the Arctic National Wildlife Refuge. The burdens placed on conservation can be understood in terms of constraints—as conservation ‘floors’ and degradation ‘ceilings’. At base, these floors and (...)
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  12.  17
    Beyond the Anthropocentrism Debate.Jeremy Sorgen - 2020 - Environmental Ethics 42 (2):103-118.
    The anthropocentrism debate, which centers on the place and status of environmental values, has been a core issue for environmental ethics since the field’s beginning in the 1970s. Nonanthropocentrists attribute value to non-human nature directly, while anthropocentrists claim that humans hold a certain priority. While the debate has produced a wide variety of interesting philosophical positions, it has not achieved its implicit goal of cultural reform. This is not because philosophers fail to agree on a tenable position, but because the (...)
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  13.  11
    No Intrinsic Value? No Problem.Levi Tenen - 2020 - Environmental Ethics 42 (2):119-133.
    Heirlooms and memorabilia are sometimes thought to be valuable for their own sakes even if they lack intrinsic value. They can have extrinsic final value, meaning that they can be valuable for their own sakes on account of their relation to other things. Yet if heirlooms and memorabilia can have this sort of value, then perhaps so can natural entities. If correct, this idea secures the claim that nature is valuable for its own sake without requiring that it have a (...)
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  14.  5
    Adapting Environmental Ethics to Rapid, Anthropogenic, and Global Ecological Change.Allen Thompson & Marion Hourdequin - 2020 - Environmental Ethics 42 (2):99-101.
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  15.  11
    Gorillas in the Midst.Steve Bein & James McRae - 2020 - Environmental Ethics 42 (1):55-72.
    In 2016, a Cincinnati Zoo worker shot and killed a Western lowland gorilla to protect a three-year-old boy who had fallen into the animal’s enclosure. This incident involves a variant of the classical trolley problem, one in which the death of a human being on the main track might be avoided by selecting an alternate track containing a member of an endangered species. This problem raises two important questions for environmental ethics. First, what, if anything, imbues a human child with (...)
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  16.  4
    John Basl: The Death of the Ethic of Life.Thomas H. Bretz - 2020 - Environmental Ethics 42 (1):93-96.
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  17.  6
    Abiotic Ecosystems?Benn Johnson - 2020 - Environmental Ethics 42 (1):39-53.
    Arthur Tansley first defined the term ecosystem in his seminal work “Use and Abuse of Vegetational Concepts,” as an improved way of viewing the relationships between plants and their physical environments. However, his definition, while widely influential, privileges the living components over nonliving components of ecosystems, and has thus been unable to fully overcome the biocentrism of early plant ecologists. Moreover, the binary between life and nonlife is untenable, and serves only as a marker of the underlying biocentric values of (...)
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  18.  5
    Transforming Genius Into Practical Power.Russell C. Powell - 2020 - Environmental Ethics 42 (1):21-37.
    John Muir can be interpreted to have employed a similar strategy in his earliest conservation advocacy writings as the strategy Ralph Waldo Emerson employed to overcome the public futility of his personal ideals. Like Emerson, Muir came to offset the despair he felt at the political impotence of his conscience with a positive outlook on his potential to embody his subjective ideals both in his personal character and in his contributions to concrete forms of social practice. Muir thus can be (...)
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  19.  8
    Adaptation, Transformation, and Development.Allen Thompson - 2020 - Environmental Ethics 42 (1):5-20.
    It is widely accepted that we must adapt to climate change. But we sit on the edge of radical, unprecedented, and rapid anthropogenic environmental changes that are driven by many factors in addition to greenhouse gas emissions. In this way, we occupy a unique and precarious position in the history of our species. Many basic conditions of life on Earth are changing at an alarming rate and thus we should begin to transform and broaden our thinking about adaptation. The conceptual (...)
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  20.  4
    Chinese Environmental Ethics and Whitehead’s Philosophy.Zhihe Wang, Meijun Fan & Cobb Jr - 2020 - Environmental Ethics 42 (1):73-91.
    Environmental ethics is a major topic of discussion and enactment in China. The government is committed to work toward an “ecological civilization,” a society in which concerns for a healthy natural environment are interwoven with concerns for a healthy human society and healthy human relations with nature. Whereas in the United States concern for the environment is rarely consciously philosophical, Chinese history has made people aware that philosophy underlies and shapes public policy. Whitehead’s thought has been welcomed as a way (...)
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