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  1.  6
    Nature’s Trust: An Environmental Law for A New Ecological Age.Donald A. Brown - 2016 - Environmental Ethics 38 (2):245-248.
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  2.  4
    Environmental Ontology in Deep Ecology and Mahayana Buddhism.Chin-Fa Cheng - 2016 - Environmental Ethics 38 (2):145-163.
  3.  1
    Anne Frank’s Tree: Nature’s Confrontation with Technology, Domination, and the Holocaust.Roger S. Gottlieb - 2016 - Environmental Ethics 38 (2):229-232.
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  4.  1
    Philosophy and the Precautionary Principle: Science, Evidence, and Environmental Policy.Lauren Hartzell-Nichols - 2016 - Environmental Ethics 38 (2):233-236.
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  5.  6
    Habermas on Nature.Yogi Hale Hendlin & Konrad Ott - 2016 - Environmental Ethics 38 (2):183-208.
    Environmental ethicists typically consider Jürgen Habermas’s theory of communicative action to exclude moral consideration for nonhuman animals. Habermas's early work indeed limits relationships with nature to instrumental ones. Yet, interspersed throughout Habermas's writings are clear indications that nonhuman life deserves moral consideration, and that humans can enter into communicative relationships with nonhumans, however asymmetrical. Habermas’s anthropocentric theoretical foundations can achieve a revised, reflective equilibrium congruent with his persistent intuitions that nonhumans also possess powers of communication (but not discourse) that would (...)
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  6.  1
    The Sublime in Modern Philosophy: Aesthetics, Ethics, and Nature.Ned Hettinger - 2016 - Environmental Ethics 38 (2):237-240.
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  7.  2
    The Natural Contract in the Anthropocene.Thomas Heyd & Bertrand Guillaume - 2016 - Environmental Ethics 38 (2):209-227.
  8.  6
    Naturalness: Is the “Natural” Preferable to the “Artificial”?Eric Katz - 2016 - Environmental Ethics 38 (2):241-244.
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  9.  1
    Engaging Nature: Environmentalism and the Political Theory Canon.Amy Linch - 2016 - Environmental Ethics 38 (2):253-256.
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  10.  3
    Option Value, Substitutable Species, and Ecosystem Services.Erik Persson - 2016 - Environmental Ethics 38 (2):165-181.
  11.  1
    Personhood, Ethics, and Animal Cognition: Situating Animals in Hare’s Two-Level Utilitarianism.Robert Streiffer - 2016 - Environmental Ethics 38 (2):249-252.
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  12.  5
    The Ethics of the Meat Paradox.Lars Ursin - 2016 - Environmental Ethics 38 (2):131-144.
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  13.  4
    Earth Stewardship: Linking Ecology and Ethics in Theory and Practice.Melissa Clarke - 2016 - Environmental Ethics 38 (1):121-124.
  14.  9
    The Turn to Virtue in Climate Ethics.Willis Jenkins - 2016 - Environmental Ethics 38 (1):77-96.
    Ethicists regularly turn to virtue in order to negotiate features of climate change that seem to overwhelm moral agency. Appeals to virtue in climate ethics differ by how they connect individual flourishing with collective responsibilities and by how they interpret Anthropocene relations. Differences between accounts of climate virtue help critique proposals to reframe global ecological problems in terms of resilience and planetary stewardship, the intelligibility of which depends on connecting what would be good for the species with what would be (...)
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  15.  2
    Recognizing Our Place in the World.Nin Kirkham - 2016 - Environmental Ethics 38 (1):97-119.
    What might a modern environmental or technological virtue or vice look like? That is, what virtues or vices might relate to our environmental place in the world, rather than our social place in the world? This question is particularly pressing in light of the unique chal­lenges presented by the current environmental and technological milieu. A recurring theme that arises in response to advances in certain technologies, particularly technologies that are seen in some way as “interfering in nature,” is that humans (...)
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  16.  2
    Traditional Chinese Confucianism and Taoism and Current Environmental Education.Mei-Hsiang Lin - 2016 - Environmental Ethics 38 (1):3-17.
    In an era in which a conflicting relationship exists between humans and nature, ways of solv­ing environmental problems need to be introduced into people’s thinking about what to do, what lifestyle we should accept, and what kind of people we should become to support our environmental protection work using better justifications. Traditional Chinese Confucianism and Taoism can exert a profound ideological, philosophical, and spiritual influence on how people judge the meaning and value of their lives. Regarding how humans face the (...)
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  17.  2
    On the Enduring Importance of Deep Ecology.Tony Lynch & Stephen Norris - 2016 - Environmental Ethics 38 (1):63-75.
    It is common to hear that deep ecology “has reached its logical conclusion and exhausted itself” in a vacuous anthropomorphism and absurd nonanthropocentrism. These conclusions should be rejected. Properly understood, neither objection poses a serious problem for deep ecology so much as for the ethic of “ecological holism” which some philosophers—wrongly—have taken to arise from deep ecology. Deep ecology is not such an ethic, but is best understood as an aesthetically articulated conception of what, following Robinson Jeffers, may be called (...)
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  18.  4
    Mill’s “Nature”.Dale E. Miller - 2016 - Environmental Ethics 38 (1):127-128.
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  19. Stoic Quietude.Jonathan Parker - 2016 - Environmental Ethics 38 (1):47-61.
    Soundscapes are comprised of biological sounds, non-biological sounds, and sounds introduced through human activity. These sounds provide us with the opportunity to both better understand and enjoy the natural world. Di­verse soundscapes across the globe are being degraded and disappearing altogether in the face of global climate change and habitat alteration. Humility and quietude are required as a means to confront the devastating loss of soundscapes. Stoicism offers fruitful accounts of these virtues that can be useful to us in our (...)
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  20. The Logos of the Living World: Merleau-Ponty, Animals, and Language.Frank Schalow - 2016 - Environmental Ethics 38 (1):125-126.
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  21.  3
    Nietzsche and Ecology Revisited.David E. Storey - 2016 - Environmental Ethics 38 (1):19-45.
    There has been relatively little debate about Nietzsche’s place in environmental ethics, but the lines of the debate are well marked. He has been viewed as an anthropocentrist by Michael E. Zimmerman, a humanist by Ralph Acampora, a biocentrist and deep ecolo­gist by Max Hallman, a constructivist by Martin Drenthen, and an ecocentrist by Graham Parkes. Nietzsche does provide a theory of intrinsic value and his philosophy of nature is germane to an environmerntal ethic. His philosophical biology grounds his value (...)
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