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  1. Ecocentrism and Appeals to Nature's Goodness: Must They Be Fallacious?Antoine C. Dussault - manuscript
  2. Earth Consciousness and Evolving Frameworks.Deepa Kansra & Kirat Sodhi - manuscript
    Earth consciousness involves an understanding of our relationship with earth. It involves the study of earth forms, their life processes and inherent needs. The concept has created a field of frameworks and knowledge systems permeating into the day to day lives of humans including their political-economic-cultural spaces. The expression earth consciousness can be interpreted in many ways to include human awareness of nature & its processes, or the bond with mother earth and all its forms . Earth consciousness or the (...)
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  3. Natural Food.Antoine C. Dussault & Élise Desaulniers - forthcoming - In Paul B. Thompson & David M. Kaplan (eds.), Encyclopedia of Food and Agricultural Ethics. Springer.
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  4. Artistic Objectivity: From Ruskin’s ‘Pathetic Fallacy’ to Creative Receptivity.Eli I. Lichtenstein - forthcoming - British Journal of Aesthetics:ayaa041.
    While the idea of art as self-expression can sound old-fashioned, it remains widespread—especially if the relevant ‘selves’ can be social collectives, not just individual artists. But self-expression can collapse into individualistic or anthropocentric self-involvement. And compelling successor ideals for artists are not obvious. In this light, I develop a counter-ideal of creative receptivity to basic features of the external world, or artistic objectivity. Objective artists are not trying to express themselves or reach collective self-knowledge. However, they are also not disinterested (...)
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  5. Does Environmental Science Crowd Out Non-Epistemic Values?Kinley Gillette, Stephen Andrew Inkpen & C. Tyler DesRoches - 2021 - Studies in History and Philosophy of Science Part A 87:81-92.
  6. Wild Animal Ethics: The Moral and Political Problem of Wild Animal Suffering.Kyle Johannsen - 2021 - New York, NY, USA: Routledge.
    Though many ethicists have the intuition that we should leave nature alone, Kyle Johannsen argues that we have a duty to research safe ways of providing large-scale assistance to wild animals. Using concepts from moral and political philosophy to analyze the issue of wild animal suffering (WAS), Johannsen explores how a collective, institutional obligation to assist wild animals should be understood. He claims that with enough research, genetic editing may one day give us the power to safely intervene without perpetually (...)
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  7. The World Crisis - And What To Do About It: A Revolution for Thought and Action Preface and Chapter 1.Nicholas Maxwell - 2021 - Singapore: World Scientific.
    At present universities are devoted to the acquisition of specialized knowledge and technological know-how. They fail to do what they most need to do: help the public acquire a good understanding of what our problems are, what needs to be done to solve them. Universities do not even conceive of their task in that way. The result is that the public, by and large, fails to appreciate just how serious the problems that face us are, and so fails to put (...)
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  8. Between Nature and Naturalism: A Critical Engagement with the Natural Environmental Model of Aesthetics.Beatrice Beressi - 2020 - Heythrop Journal 61 (5):737-748.
  9. On the Concept and Conservation of Critical Natural Capital.C. Tyler DesRoches - 2020 - International Studies in the Philosophy of Science (N/A):1-22.
    Ecological economics is an interdisciplinary science that is primarily concerned with developing interventions to achieve sustainable ecological and economic systems. While ecological economists have, over the last few decades, made various empirical, theoretical, and conceptual advancements, there is one concept in particular that remains subject to confusion: critical natural capital. While critical natural capital denotes parts of the environment that are essential for the continued existence of our species, the meaning of terms commonly associated with this concept, such as ‘non-substitutable’ (...)
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  10. An 'Ethics for the Transition': Schelling's Critique of Negative Philosophy and its Significance for Environmental Thought.Dalia Nassar - 2020 - In G. Anthony Bruno (ed.), Schelling's Philosophy: Freedom, Nature, and Systematicity. New York, NY, USA: pp. 231-248.
    Over the last four decades, environmental ethics has become an increasingly significant field of philosophy. Yet, many of its practitioners question its goals and effectiveness. Above all, environmental philosophers voice uncertainty about the extent to which the field has been able to influence action, behaviour, and policy in relation to the environment. What are the reasons behind this meagre influence and what kind of contrasting philosophical approach might enable transformative action? The goal of this paper is to answer these questions (...)
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  11. Philosophy and Life Sciences in Dialogue. [REVIEW]Vassil Vidinsky - 2020 - Философия 29:91-94.
    The volume Philosophy and Life Sciences in Dialogue is a result of the IV. International Summer School Bioethics in Context, organized by Sofia University “St. Kliment Ohridski” and FernUniversität in Hagen. The book is exemplary in many ways. It contains 11 high-quality articles on fundamental themes and concepts with real philosophical depth – nature, autonomy, the future of trans- and post-humanism, the meta-topic of bioethics and its relations with life sciences. The authors present illuminating historical backgrounds as a context to (...)
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  12. I Am a Fake Loop: The Effects of Advertising-Based Artificial Selection.Yogi Hale Hendlin - 2019 - Biosemiotics 12 (1):131-156.
    Mimicry is common among animals, plants, and other kingdoms of life. Humans in late capitalism, however, have devised an unique method of mimicking the signs that trigger evolutionarily-programmed instincts of their own species in order to manipulate them. Marketing and advertising are the most pervasive and sophisticated forms of known human mimicry, deliberately hijacking our instincts in order to select on the basis of one dimension only: profit. But marketing and advertising also strangely undermine their form of mimicry, deceiving both (...)
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  13. Not Everything is a Contest: Sport, Nature Sport, and Friluftsliv.Leslie A. Howe - 2019 - Journal of the Philosophy of Sport 46 (3):437-453.
    Two prevalent assumptions in the philosophy of sport literature are that all sports are games and that all games are contests, meant to determine who is the better at the skills definitive of the sport. If these are correct, it would follow that all sports are contests and that a range of sporting activities, including nature sports, are not in fact sports at all. This paper first confronts the notion that sport and games must seek to resolve skill superiority through (...)
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  14. Climate Engineering From Hindu‐Jain Perspectives.Pankaj Jain - 2019 - Zygon 54 (4):826-836.
    Although Indic perspectives toward nature are now well documented, climate engineering discussions seem to still lack the views from Indic or other non‐Western sources. In this article, I will apply some of the Hindu and Jain concepts such as karma, nonviolence (Ahiṃsā ), humility (Vinaya ), and renunciation (Saṃnyāsa ) to analyze the two primary climate geoengineering strategies of solar radiation management (SRM) and carbon dioxide removal (CDR). I suggest that Indic philosophical and religious traditions such as Hinduism, Buddhism, and (...)
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  15. Force and Objectivity: On Impact, Form, and Receptivity to Nature in Science and Art.Eli I. Lichtenstein - 2019 - Dissertation, University of Michigan
  16. Apocalypse Deferred: Girard and Japan. Edited by Jeremiah L. Alberg. Pp. X, 274, Notre Dame, IN, University of Notre Dame Press, 2017, $50.00. [REVIEW]Patrick Madigan - 2019 - Heythrop Journal 60 (6):989-990.
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  17. Environmental Heritage and the Ruins of the Future.Erich Hatala Matthes - 2019 - In Carolyn Korsmeyer, Jeanette Bicknell & Jennifer Judkins (eds.), Philosophical Perspectives on Ruins, Monuments, and Memorials. Routledge.
    We now have good reason to worry that many coastal cities will be flooded by the end of the century. How should we confront this possibility (or inevitability)? What attitudes should we adopt to impending inundation of such magnitude? In the case of place-loss due to anthropogenic climate change, I argue that there may ultimately be something fitting about letting go, both thinking prospectively, when the likelihood of preservation is bleak, and retrospectively, when we reflect on our inability to prevent (...)
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  18. "Mujer" y "naturaleza" en el pensamiento griego antiguo.Aida Míguez Barciela - 2019 - In Género y mujeres en el mediterráneo antiguo.
  19. The Anthropocentrism of the Cosmic Perspective Argument.Seth Sivinski & Joseph Ulatowski - 2019 - Ethics and the Environment 24 (1):1-19.
    New developments in cosmology make it unlikely that life on Earth is unique. The Cosmic Perspective Argument states that given these developments we should not be concerned with the Earth’s environmental degradation. In this paper, we argue that although scaling our analysis upwards into the cosmos provides the Cosmic Perspective with its strength, when we apply the Cosmic Perspective downwards, the view appears to be terribly flawed. After examining the Cosmic Perspective at an individual level the problems that arise intensify (...)
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  20. What Is It Like To Become a Bat? Heterogeneities in an Age of Extinction.Stephanie Erev - 2018 - Environmental Humanities 1 (10):129-149.
    In his celebrated 1974 essay “What Is It Like to Be a Bat?,” Thomas Nagel stages a human-bat encounter to illustrate and support his claim that “subjective experience” is irreducible to “objective fact”: because Nagel cannot experience the world as a bat does, he will never know what it is like to be one. In Nagel’s account, heterogeneity is figured negatively—as a failure or lack of resemblance—and functions to constrain his knowledge of bats. Today, as white-nose syndrome threatens bat populations (...)
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  21. Field Deaths in Plant Agriculture.Bob Fischer & Andy Lamey - 2018 - Journal of Agricultural and Environmental Ethics 31 (4):409-428.
    We know that animals are harmed in plant production. Unfortunately, though, we know very little about the scale of the problem. This matters for two reasons. First, we can’t decide how many resources to devote to the problem without a better sense of its scope. Second, this information shortage throws a wrench in arguments for veganism, since it’s always possible that a diet that contains animal products is complicit in fewer deaths than a diet that avoids them. In this paper, (...)
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  22. Life: the Center of our Existence.Agustin Ostachuk - 2018 - Ludus Vitalis 26 (50):257-260.
    Life is the center of our existence. One would be tempted to say that first of all we live. However, our existence does not seem to pass in that modality. The exacerbated materialism in which our existence takes place, displaces life from the center of the scene. Our society is organized around production, consumerism, exploitation, efficiency, trade and propaganda. That is to say, our existence seems to have economy as the center of organization of our activities. The struggle of this (...)
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  23. The Task of Philosophy in the Anthropocene: Axial Echoes in Global Space.Richard Polt & Jon Wittrock (eds.) - 2018 - London: Rowman & Littlefield International.
    In its early modern form, philosophy gave a decisive impetus to the science and technology that have transformed the planet and brought on the so-called Anthropocene. Can philosophy now help us understand this new age and act within it? The contributors to this volume take a broad historical view as they reflect on the responsibilities and possibilities for philosophy today.
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  24. Wie soll der Landschaftsarchitekt mit Natur umgehen?Gesine Schepers - 2018 - In Karsten Berr (ed.), Landschaftsarchitekturtheorie. Aktuelle Zugänge, Perspektiven und Positionen. RaumFragen: Stadt – Region – Landschaft. Wiesbaden: Springer. pp. 227-235.
    Der Landschaftsarchitekt geht bei der Gestaltung von Landschaften immer wieder mit Natur um. Auf welche Weise soll er dies tun? Auf diese Frage gibt der vorliegende, naturethische Beitrag eine Antwort. Zunächst kläre ich, was das Tun des Landschaftsarchitekten ausmacht und was hier unter „Natur“ zu verstehen ist. Zweitens nenne ich drei Argumente dafür, dass der Landschaftsarchitekt Natur schützen soll: Das Existenzargument, das ästhetische Argument in empirisch-demokratischer Form und das pathozentrische Argument. Drittens untersuche ich, wie der Landschaftsarchitekt mit Natur umgehen soll, (...)
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  25. Landschaft als Gegenstand der Naturethik.Gesine Schepers - 2018 - In Karsten Berr (ed.), Transdisziplinäre Landschaftsforschung. Grundlagen und Perspektiven. RaumFragen: Stadt – Region – Landschaft. Wiesbaden: pp. 205-218.
    In der naturethischen Debatte gibt es eine Reihe von Argumenten für Naturschutz. So gut wie unbeantwortet ist jedoch bisher die Frage, der sich der vorliegende Beitrag widmet: Zu welcher Art von Landschaft führen naturethische Argumente, wenn man mit ihnen Ernst macht? Der Beitrag stellt zentrale anthropozentrische und physiozentrische Argumente vor und zeigt, dass die Antwort je nach Argument unterschiedlich ausfällt. Landschaft als Gegenstand der Naturethik ist eine vielgestaltige Sache. So kann es gut sein, dass eine Landschaft, die einem naturethischen Argument (...)
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  26. Similarity Arguments in the Genetic Modification Debate.Andreas Christiansen - 2017 - Ethical Theory and Moral Practice 20 (2):239-255.
    In the ethical debate on genetic modification, it is common to encounter the claim that some anti-GM argument would also apply an established, ethically accepted technology, and that the anti-GM argument is therefore unsuccessful. The paper discusses whether this argumentative strategy, the Similarity Argument, is sound. It presents a logically valid, generic form of the Similarity Argument and then shows that it is subject to three types of objection: It does not respect the difference between pro tanto reasons and all-things-considered (...)
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  27. Oxford Handbook of Environmental Ethics.Stephen M. Gardiner & Allen Thompson (eds.) - 2017 - Oxford University Press.
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  28. Naturphilosophie. Ein Lehr- Und Studienbuch.Thomas Kirchhoff, Nicole C. Karafyllis, Dirk Evers, Brigitte Falkenburg, Myriam Gerhard, Gerald Hartung, Jürgen Hübner, Kristian Köchy, Ulrich Krohs, Thomas Potthast, Otto Schäfer, Gregor Schiemann, Magnus Schlette, Reinhard Schulz & Frank Vogelsang (eds.) - 2017 - Tübingen, Germany: Mohr Siebeck / UTB.
    Was ist Natur oder was könnte sie sein? Diese und weitere Fragen sind grundlegend für Naturdenken und -handeln. Das Lehr- und Studienbuch bietet eine historisch-systematische und zugleich praxisbezogene Einführung in die Naturphilosophie mit ihren wichtigsten Begriffen. Es nimmt den pluralen Charakter der Wahrnehmung von Natur in den philosophischen Blick und ist auch zum Selbststudium bestens geeignet.
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  29. Naturästhetik in der Planungsethik.Gesine Schepers - 2017 - In Karsten Berr (ed.), Architektur- und Planungsethik. Zugänge, Perspektiven, Standpunkte. RaumFragen: Stadt – Region – Landschaft. Wiesbaden: Springer. pp. 195-203.
  30. Jenseits der Naturverhältnisse: Natur Ohne Menschen.Gregor Schiemann - 2017 - In Naturphilosophie. Ein Lehr- und Studienbuch. UTB.
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  31. Cautiously Utopian Goals : Philosophical Analyses of Climate Change Objectives and Sustainability Targets.Patrik Baard - 2016 - Dissertation, KTH Royal Institute of Technology
    In this thesis, the framework within which long-term goals are set and subsequently achieved or approached is analyzed. Sustainable development and climate change are areas in which goals have tobe set despite uncertainties. The analysis is divided into the normative motivations for setting such goals, what forms of goals could be set given the empirical and normative uncertainties, and how tomanage doubts regarding achievability or values after a goal has been set. Paper I discusses a set of questions that moral (...)
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  32. The Philosophy of Biomimicry.Henry Dicks - 2016 - Philosophy and Technology 29 (3):223-243.
    The philosophy of biomimicry, I argue, consists of four main areas of inquiry. The first, which has already been explored by Freya Mathews, concerns the “deep” question of what Nature ultimately is. The second, third, and fourth areas correspond to the three basic principles of biomimicry as laid out by Janine Benyus. “Nature as model” is the poetic principle of biomimicry, for it tells us how it is that things are to be “brought forth”. “Nature as measure” is the ethical (...)
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  33. Deriving Moral Considerability From Leopold’s A Sand County Almanac.Ben Dixon - 2016 - Ethics, Policy and Environment 19 (2):196-212.
    I argue that a reasonable understanding of Leopold’s ‘Land Ethic’ is one that identifies possession of health as being a sufficient condition for moral consideration. With this, Leopold extends morality not only to biotic wholes, but to individual organisms, as both can have their health undermined. My argument centers on explaining why Leopold thinks it reasonable to analogize ecosystems both to an organism and to a community: both have a health. My conclusions undermine J. Baird Callicott’s rhetorical dismissal of the (...)
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  34. Ecological Nature: A Non-Dualistic Concept for Rethinking Humankind's Place in the World. Dussault - 2016 - Ethics and the Environment 21 (1):1-37.
    In a series of papers, J. Baird Callicott criticizes the wilderness concept of nature and the associated approach to environmentalism which focuses on the preservation of areas of land free of human intervention. As he notes, this concept rests on a human/nature dualism which defines the natural in opposition to the cultural and the artefactual, and thus in principle places humans outside the natural realm. This makes it conceptually impossible for humans to intervene in nature without denaturing it. Callicott rejects (...)
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  35. Optimizing Hope: A Response to Nolt.Trevor Hedberg - 2016 - In Andrew Brei (ed.), Ecology, Ethics, and Hope. Rowman & Littlefield. pp. 65-82.
    John Nolt’s “Hope, Self-Transcendence, and Environmental Ethics” is a unique attempt to defend a partial biocentrism – the view that we should regard a significant portion of non-sentient life (as well as sentient life) as having direct moral standing. After defending a general duty to optimize human hope, Nolt argues that this duty requires us to become self-transcendent toward living things in nature. Self-transcendence refers to an intentional state of valuing the good of some object other than yourself as an (...)
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  36. Unsere Sehnsucht nach Natur liegt in unserer Kultur.Thomas Kirchhoff - 2016 - Impu!Se 93 (4):3-4.
    Sehnsucht nach Natur ist in unserer Gesellschaft weit verbreitet. Wandern und Wildniscamps sind aktuelle Beispiele dafür. Die zahlreichen Naturfilme und Inszenierungen von Natur in der Werbung sind klare Indizien ihrer gesellschaftlichen Wertschätzung. Wie ist diese Wertschätzung von und Sehnsucht nach Natur zu erklären?
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  37. Driven to Extinction? The Ethics of Eradicating Mosquitoes with Gene-Drive Technologies.Jonathan Pugh - 2016 - Journal of Medical Ethics 42 (9):578-581.
    Mosquito-borne diseases represent a significant global disease burden, and recent outbreaks of such diseases have led to calls to reduce mosquito populations. Furthermore, advances in ‘gene-drive’ technology have raised the prospect of eradicating certain species of mosquito via genetic modification. This technology has attracted a great deal of media attention, and the idea of using gene-drive technology to eradicate mosquitoes has been met with criticism in the public domain. In this paper, I shall dispel two moral objections that have been (...)
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  38. Eros After Nature.Chandler D. Rogers - 2016 - Soundings: An Interdisciplinary Journal 99 (3):223-245.
    On ground shared by environmental hermeneutics, critical social theory, and environmentally minded feminism, this article attempts to conciliate between the nearly antithetical ethical viewpoints of environmental philosophers David Abram and Steven Vogel. It will demonstrate first that Abram’s linguistic arguments for extending ethical considerability to nonhuman nature succumb to two of Vogel’s debilitating critiques, which it labels the social constructivist critique and the discourse ethics critique, and secondly that Abram fails to guard against the problem of human-human oppression. The article (...)
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  39. Anthropocentric Biocentrism in a Hybrid. Coren - 2015 - Ethics and the Environment 20 (2):48-60.
    Anthropocentric biocentrism says that human beings ought to promote the survival of our own species above the survival of other species. But those who attack AB sometimes take it to say something much stronger: we ought to promote our species’ various desires, interests, and goals. I call the latter view AB+. I argue that AB and anti-AB+ are not only mutually compatible but in some respects mutually complementary, such that there are good prospects for combining them into a hybrid-view. After (...)
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  40. Ecosystems as Spontaneous Orders.Andy Lamey - 2015 - Critical Review: A Journal of Politics and Society 27 (1):64-88.
    The notion of a spontaneous order has a long history in the philosophy of economics, where it has been used to advance a view of markets as complex networks of information that no single mind can apprehend. Traditionally, the impossibility of grasping all of the information present in the spontaneous order of the market has been invoked as grounds for not subjecting markets to central planning. A less noted feature of the spontaneous order concept is that when it is applied (...)
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  41. A Rejection of Humanism in the African Moral Tradition.Motsamai Molefe - 2015 - Theoria: A Journal of Social and Political Theory 62 (143).
    In this article, I motivate for the view that the best account of the foundations of morality in the African tradition should be grounded on some relevant spiritual property - a view that I call ‘ethical supernaturalism’. In contrast to this position, the literature has been dominated by humanism as the best interpretation of African ethics, which typically is accompanied by a direct rejection of ‘ethical supernaturalism’ and a veiled rejection of non-naturalism . Here, primarily, I set out to challenge (...)
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  42. On the Intrinsic Value of Genetic Integrity: A Commentary.Attila Tanyi - 2015 - Ethics, Policy and Environment 18 (3):248-251.
    In their article “Is There a Prima Facie Duty to Preserve Genetic Integrity in Conservation Biology?” Yasha Rower and Emma Harris argue that there is no underived prima facie obligation to preserve genetic integrity. In particular, it is argued that there is no such obligation because genetic integrity has no intrinsic value. In this commentary I raise doubts about this part of the authors’ argument. I argue that there might well be at least prima facie value in genetic integrity, that (...)
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  43. Understanding Risk in Forest Ecosystem Services: Implications for Effective Risk Management, Communication and Planning.Kristina Blennow, Johannes Persson, Annika Wallin, Niklas Vareman & Erik Persson - 2014 - Forestry 87:219-228.
    Uncertainty, insufficient information or information of poor quality, limited cognitive capacity and time, along with value conflicts and ethical considerations, are all aspects thatmake risk managementand riskcommunication difficult. This paper provides a review of different risk concepts and describes how these influence risk management, communication and planning in relation to forest ecosystem services. Based on the review and results of empirical studies, we suggest that personal assessment of risk is decisive in the management of forest ecosystem services. The results are (...)
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  44. Representations of Nature in Human Culture.Wellington Amâncio da Silva - 2014 - American Journal of Human Ecology 3 (1):10--16.
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  45. Aldo Leopold and the Ecological Imaginary: The Balance, the Pyramid, and the Round River.Henry Dicks - 2014 - Environmental Philosophy 11 (2):175-209.
    Aldo Leopold accorded great significance to the images he used to describe both the land and humankind’s relation to it. Focusing on three key images of Leopold’s “ecological imaginary”—the balance, the pyramid, and the round river—this article argues that the most profound of these is the round river. Contrasting this image with James Lovelock’s portrayal of the earth as Gaia, it further argues that Leopold’s round river can be interpreted as a contemporary, ecological reworking of the primordial, Homeric experience of (...)
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  46. Welche Natur brauchen wir? Analyse einer anthropologischen Grundproblematik des 21. Jahrhunderts.Gerald Hartung & Thomas Kirchhoff (eds.) - 2014 - Freiburg: Alber.
    Was Natur für uns ist und welche Bereiche unserer Umwelt als natürlich erfahren werden, scheint sich einer prinzipiellen Bestimmung zu entziehen. Auch ist weitgehend unklar, worauf sich der verantwortliche Umgang "des" Menschen mit "der" Natur beziehen soll? Etwa auf die Erhaltung des Status quo der Natur oder auf die maßvolle Steuerung des Wandels der Natur? Ist in den gegenwärtigen umweltpolitischen und den Naturschutz betreffenden Überlegungen tatsächlich "die" Natur der Referenzrahmen verantwortlichen Handelns oder geht es uns vor allem um die Erhaltung (...)
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  47. Affected by Nature: A Hermeneutical Transformation of Environmental Ethics.Francis Van den Noortgaete & Johan De Tavernier - 2014 - Zygon 49 (3):572-592.
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  48. Making Sense of Nature.Noel Castree - 2013 - Routledge.
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  49. L’écocentrisme et ses appels normatifs à la nature : sont-ils nécessairement fallacieux ?Antoine C. Dussault - 2013 - In É Litalien (ed.), Peut-on tirer une éthique de l'étude de la nature ? Les Cahiers d'Ithaque. pp. 43-76.
  50. Milgram and the Prevalence of Anthropocentrism.Frank Jankunis - 2013 - Theoretical and Applied Ethics 2 (2):93-104.
    Th is paper seeks an explanation for the overwhelming prevalence of anthropocentrism in the thinking of Western moral philosophers. It has been thought that such philosophers have been anthropocentric on the basis of reasons for which a rational defense may be given. When this view has been challenged, it has been challenged only by arguing that human interests stand in for rationally defensible reasons. Th is paper challenges the view that the only explanations of the prevalence of anthropocentrism are rationally (...)
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