Environmental ethics is the discipline in philosophy that studies the moral relationship of human beings to, and also the value and moral status of, the environment and its nonhuman contents. This entry covers: (1) the challenge of environmental ethics to the anthropocentrism (i.e., humancenteredness) embedded in traditional western ethical thinking; (2) the early development of the discipline in the 1960s and 1970s; (3) the connection of deep ecology, feminist environmental ethics, and social ecology to politics; (4) the attempt to apply (...) traditional ethical theories, including consequentialism, deontology, and virtue ethics, to support contemporary environmental concerns; and (5) the focus of environmental literature on wilderness, and possible future developments of the discipline. (shrink)

Describes the received theory of necessary and sufficient conditions, explains some standard objections to it, and lays out alternative ways of thinking about conditions and conditionals.

Human beings are, as far as we know, the only animals to have moral concerns and to adopt moralities, but it would be a mistake to be misled by this fact into thinking that humans are also the only proper objects of moral consideration. I argue that we ought to allow even nonliving things a significant moral status, thus denying the condusion of much contemporary moral thinking. First, I consider the possibilityof giving moral consideration to nonliving things. Second, I put (...) forward grounds which justify this extension of morality beyond its conventional boundarles. Third, I argue that natural objects have a status different from a special dass of artifacts -works of art. Fourth, I discuss the notion of interest, and fifth I look brietly at the status of natural systems and at ways we might link the proposed extension of moral considerability with the rest of our moral thinking. (shrink)

Ecology - unlike astronomy, physics, or chemistry - is a science with an associated political and ethical movement: the Green Movement. As a result, the ecological position is often accompanied by appeals to holism, and by a mystical quasi-religious conception of the ecosystem. In this title, first published in 1988, Andrew Brennan argues that we can reduce much of the mysticism surrounding ecological discussions by placing them within a larger context, and illustrating that our individual interests are bound (...) with larger, community interests. Using an interdisciplinary approach, which bridges the gap between the sciences, philosophy, and ethics, this is an accessible title, which will be of particular value to students with an interest in the philosophy of environmental science and ethics. (shrink)

Globalization is hailed by its advocates as a means of spreading cosmopolitan values, ideals of sustainability and better standards of living all around the world. Its critics, however, see globalization as a new form of colonialism imposed by rich countries and transnational corporations on the rest of the world, a process in which the rhetoric of sustainability and equality does not match the realities of exploitation and impoverishment of people and nature. This paper endorses neither view. Globalization is not new, (...) but it continually produces new challenges for conceptions of 'home' and 'belonging'. While some enthusiasts regard the 'liberal' and 'environmental' values of the West as the best remedy for what is wrong with the world, others argue that a resource for resisting the destructive effects of globalization may be found in the sense of identity and importance of place found in the traditional scientific and medical traditions of both India and China. Instead of trying to merge these two views in some grand synthesis, this paper argues that traditional conservative and modern liberal values should continually interact with each other to produce novel ideas in debates about home, place and belonging. (shrink)

Andrew Brennan; IX*—Fragmented Selves and the Problem of Ownership, Proceedings of the Aristotelian Society, Volume 90, Issue 1, 1 June 1990, Pages 143–160, htt.

This chapter contains sections titled: The eighteenth‐century legacy Idealism and nature philosophy Mud and gold Evolution and naturalism Sociology, organicism, and anarchism The city and the country Wilderness and the loss of Being.

Attacks on ?closest continuer? and ?best candidate? theories of identity have something correct in them while still failing to discredit the theories they oppose. What follows from Noonan's and Wiggins's objections to such theories is that they need to be so formulated as not to deny the necessity of identity. The best metaphysics for best?candidate theories to adopt is one in which everyday objects are taken to transcend, in a certain sense, their life histories in given worlds. This metaphysics also (...) has the potential for solving problems about contingent identity, transworld identity, and the issue of haecceitism or individual essence. To develop the metaphysics, it is only necessary to follow through the analogy between worlds and times suggested by writers like Plantinga and Schlesinger. (shrink)

Environmental philosophy is one of the exciting new fields of philosophy to emerge in the last forty years. "Understanding Environmental Philosophy" presents a comprehensive, critical analysis of contemporary philosophical approaches to current ecological concerns. Key ideas are explained, placed in their broader cultural, religious, historical, political and philosophical context, and their environmental policy implications are outlined. Central ideas and concepts about environmental value, individual wellbeing, ecological holism and the metaphysics of nature set the stage for a discussion of how to (...) establish moral rules and priorities, and whether it is possible to transcend human-centred views of the world. The reader is also helped with an annotated guide to further reading, questions for discussion and revision as well as boxed studies highlighting key concepts and theoretical material. A clear and accessible introduction to this most dynamic of subjects, "Understanding Environmental Philosophy" will be invaluable for a wide range of readers. (shrink)

Parfit argues that survival, Not identity, Is the important thing in cases of personal resurrection, Fission, Etc. I argue that parfit's and dennett's well known cases--And fantasies about cloning and telecloning--Suggest a distinction between type and token persons, Memories, Intentions, Etc. Parfit is wrong, I suggest, To think survival more determinate than identity; with quine I hold that there is no objective matter to be right or wrong about.

Addressing many topics in epistemology and metaphysics, this treatise sets out a new theory of the unity of objects, and discusses personal identity, the metaphysics of possible worlds, the continuity in space time, and the nature of philosophical theorizing.

The paper proposes two ideas: (1) The wilderness preservation movement has failed to identify key elements involved in situations of environmental conflict. (2) The same movement seems unaware of its location within a tradition which is both elitist and Puritan. Holmes Rolston's recent work on the apparent conflict between feeding people and saving nature appears to exemplify the two points. With respect to point (1), Rolston's treatment fails to address the institutional and structural features which set the agenda for individual (...) human lives. The human ecology of environmental destruction cannot ignore the role of corporate actors such as banks, national governments, transnational corporations, trade unions and so on. These agents interact with each other in various ways and also have an internal structure – perhaps akin to Arthur Koestler's conception of the holarchy - which enables people working within them to avoid taking responsibility for policies that have damaging environmental consequences. As far as thesis (2) is concerned, Rolston's work shares common features with Arne Naess's deep ecology and Aldo Leopold's land ethic. All of these writers draw, perhaps unconsciously, on a tradition of sporting elitism associated with the Great White Hunter. One variety of this tradition combines elitism with a form of Puritanism. (shrink)

Cost-benefit analysis makes the assumption that everything from consumer goods to endangered species may in principle be given a value by which its worth can be compared with that of anything else, even though the actual measurement of such value may be difficult in practice. The assumption is shown to fail, even in simple cases, and the analysis to be incapable of taking into account the transformative value of new experiences. Several kinds of value are identified, by no means all (...) commensurable with one another – a situation with which both economics and contemporary ethical theory must come to terms. A radical moral pluralism is recommended as in no way incompatible with the requirements of rationality, which allows that the business of living decently involves many kinds of principles and various sorts of responsibilities. In environmental ethics, pluralism offers the hope of reconciling various rival theories, even if none of them is universally applicable. (shrink)

Ecology – unlike astronomy, physics, or chemistry – is a science with an associated political and ethical movement: the Green Movement. As a result, the ecological position is often accompanied by appeals to holism, and by a mystical quasi-religious conception of the ecosystem. In this title, first published in 1988, Andrew Brennan argues that we can reduce much of the mysticism surrounding ecological discussions by placing them within a larger context, and illustrating that our individual interests are bound (...) with larger, community interests. Using an interdisciplinary approach, which bridges the gap between the sciences, philosophy, and ethics, this is an accessible title, which will be of particular value to students with an interest in the philosophy of environmental science and ethics. (shrink)

Andrew Brennan; IX*—Fragmented Selves and the Problem of Ownership, Proceedings of the Aristotelian Society, Volume 90, Issue 1, 1 June 1990, Pages 143–160, htt.

The volume documents, and makes an original contribution to, an astonishing period in twentieth-century philosophy—the progress of Arne Naess's ecophilosophy from its inception to the present. It includes Naess's most crucial polemics with leading thinkers, drawn from sources as diverse as scholarly articles, correspondence, TV interviews and unpublished exchanges. The book testifies to the skeptical and self-correcting aspects of Naess's vision, which has deepened and broadened to include third world and feminist perspectives. Philosophical Dialogues is an essential addition to the (...) literature on environmental philosophy. (shrink)

This book sets out a new theory of the unity of objects. The author introduces the reader to the central problems faced by philosophical accounts of identity, problems which can, to a large extent, be solved using the theory developed in the book. In his consideration of the vexed issue of personal identity, the author argues that in our everyday thinking about persons we merge radically different kinds of notions. He suggests that our assessment of sameness of person is not (...) founded on any determinate concept of person. Many central topics in epistemology and metaphysics are addressed in the course of the book and the author provides an original examination of each: the nature of physical objects, the metaphysics of possible worlds, the meaning of continuity in space and time and the nature of philosophical theorizing itself. The book is written in non-technical language and so will be of interest to the non-specialist philosopher. (shrink)

Methodology is understood here to include methods, approaches, and styles, which are not always easy to separate. This article deals with all three, focusing on ones that have been influential in Australasia, or have developed there, through the efforts of thinkers who have either been born in Australasia, or trained or worked there for a significant period.

The volume documents, and makes an original contribution to, an astonishing period in twentieth-century philosophy_the progress of Arne Naess's ecophilosophy from its inception to the present. It includes Naess's most crucial polemics with leading thinkers, drawn from sources as diverse as scholarly articles, correspondence, TV interviews and unpublished exchanges. The book testifies to the skeptical and self-correcting aspects of Naess's vision, which has deepened and broadened to include third world and feminist perspectives. Philosophical Dialogues is an essential addition to the (...) literature on environmental philosophy. (shrink)

Environmental philosophy is one of the exciting new fields of philosophyto emerge in the last forty years. Understanding Environmental Philosophypresents a comprehensive, critical analysis of contemporary philosophicalapproaches to current ecological concerns. Key ideas are explained, placedin their broader cultural, religious, historical, political and philosophicalcontext, and their environmental policy implications are outlined. Centralideas and concepts about environmental value, individual wellbeing, ecological holism, and the metaphysics of nature set the stage for a discussion of how to establish moral rules and priorities and (...) whether it is possible to transcend human-centred views of the world. The book includes an annotated guide to further reading, questions for discussion and revision, and boxed studies highlighting key concepts and theoretical material. A clear and accessible introduction to this most dynamic of subjects, Understanding Environmental Philosophy will be invaluable for a wide range of readers. (shrink)

Is amnesia the mother of discontinuity? Perhaps surprisingly, amnesia is perfectly compatible with psychological continuity. Think, for example, of David Wiggins’ version of Locke. Wiggins first describes a relationCof strongco-consciousnesswhich gives continuity ‘between personPtjand personQtksuch that, for somesufficiencyof things actually done, witnessed, experienced, … at any time byPtj, Qtkshould later havesufficientreal or apparent recollection of then doing, witnessing, experiencing, … them.’ Wiggins continues:… anyone bent on grasping the nerve of Locke's conception of person would see … that the identity-condition he (...) had to refute was one which made the persistence of personPdepend only uponP's being related at each successive phase of his biography in this C-relation toPat each previous phase. (shrink)

Environmental ethics is the discipline in philosophy that studies themoral relationship of human beings to, and also the value and moralstatus of, the environment and its non-human contents. This entrycovers: the challenge of environmental ethics to theanthropocentrism embedded in traditionalwestern ethical thinking; the development of the discipline fromthe 1960s and 1970s; the connection of deep ecology, feministenvironmental ethics, animism and social ecology to politics; theattempt to apply traditional ethical theories, includingconsequentialism, deontology, and virtue ethics, to supportcontemporary environmental concerns; the broader (...) concerns of somethinkers with wilderness, the built environment and the politics ofpoverty; and the ethics of sustainability and climate change. (shrink)

This paper describes the general structure of an environmental philosophy. There can be many such philosophies, and those with their roots in economic theory have been extensively studied recently. Specific examples cited in the paper include the work of David Pearce and Robert Goodin. Economics-based philosophies can founder on the issue of externalities and a misplaced attempt to provide a comprehensive approach to valuing nature as a bundle of goods and services. It is argued that it is dangerously easy to (...) slide from considering nature as a standing reserve of processes and objects that have the potential to satisfy human desires to the idea that it is nothing more than that. In general, the consequentialist basis of economics limits its usefulness in contributing to informed environmental decisions. But there is room for a sensitive use of institutional environmental economics as a partial guide for our reflections and choices. Any such development should take on board the existence of a plurality of perspectives on fundamental issues and the pluralism of values that can be found within moral theory itself. (shrink)

Environmental literacy is not encouraged by discipline-based education. Discipline-based education is damaging not only because it breaks the link between experience and theory but also because it encourages learners to believe that complex practical problems can be solved using the resources of just one or two specialist disciplines or frameworks of thought. It is argued that discipline-based education has been extremely successful, and its very success is a factor which explains some of our poor thinking about environmental problems. These problems (...) are highly complex, and it is important for learners to discover the limitations of particular frameworks of thought and disciplinary approaches. This is particularly important in the case of economics. An education which emphasises the limitations of specialist approaches to complex problems can also be used to help overcome the depersonalising effect of bureaucracies. (shrink)