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Christian Diehm [26]Christian Allan Diehm [1]
  1.  22
    Should Extinction Be Forever? Restitution, Restoration, and Reviving Extinct Species.Christian Diehm - 2015 - Environmental Ethics 37 (2):131-143.
    “De-extinction” projects propose to re-create or “resurrect” extinct species. Perhaps the most common justification offered for these projects is that humans have an obligation to make restitution to species we have eradicated. There are three versions of this argument for de-extinction—one individualistic, one concerned with species, and one that emphasizes ecological restoration—and all three fail to provide a compelling case for species revival. A general critique of de-extinction can be sketched that highlights how it can both facilitate inattentiveness to biological (...)
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  2.  86
    Arne Naess, Val Plumwood, and Deep Ecological Subjectivity: A Contribution to the "Deep Ecology-Ecofeminism Debate".Christian Diehm - 2002 - Ethics and the Environment 7 (1):24-38.
  3.  59
    Identification with Nature: What It is and Why It Matters.Christian Diehm - 2007 - Ethics and the Environment 12 (2):1-22.
    : This essay examines the content and significance of the notion of "identification" as it appears in the works of theorists of deep ecology. It starts with the most frequently expressed conception of identification—termed "identification-as-belonging"—and distinguishes several different variants of it. After reviewing two criticisms of deep ecology that appear to target this notion, it is argued that there is a second, less frequently noticed type of identification that appears primarily in the work of Arne Naess—"identification-as-kinship." Following this analysis, it (...)
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  4.  29
    Gaia and Il y A.Christian Diehm - 2003 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 7 (2):173-183.
  5.  11
    De-Extinction and Deep Questions About Species Conservation.Christian Diehm - 2017 - Ethics, Policy and Environment 20 (1):25-28.
    T. J. Kasperbauer presents an analysis of the ethics of de-extinction that is fairly distinctive in its focus on the welfare of individual animals. But while he is right to express concerns about individual animal well-being, individualism may not be the most important lens through which to view this issue. If one examines more closely what is at issue in de-extinction technologies in relation to species, additional problems appear that cast doubt both on the legitimacy of de-extinction projects, and on (...)
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  6.  1
    Facing Nature.Christian Diehm - 2000 - Philosophy Today 44 (1):51-59.
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  7.  45
    Arne Naess and the Task of Gestalt Ontology.Christian Diehm - 2006 - Environmental Ethics 28 (1):21-35.
    While much of Arne Naess’s ecosophy underscores the importance of understanding one’s ecological Self, his analyses of gestaltism are significant in that they center less on questions of the self than on questions of nature and what is other-than-human. Rather than the realization of a more expansive Self, gestalt ontology calls for a “gestalt shift” in our thinking about nature, one that allows for its intrinsic value to emerge clearly. Taking such a gestalt shift as a central task enables Naess (...)
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  8.  2
    Arne Naess, Val Plumwood, and Deep Ecological Subjectivitya Contribution to The?Deep Ecology-Ecofeminism Debate?Christian Diehm - 2002 - Ethics and the Environment 7 (1):24-38.
  9.  16
    Biophilia and Biodiversity.Christian Diehm - 2012 - Environmental Ethics 34 (1):51-66.
    Although Stephen R. Kellert critiques both nonanthropocentric and narrowly anthropocentric approaches to environmental ethics, and proposes instead a broadly anthropocentric position that relies on a distinctive version of the biophilia hypothesis, his portrayal of his position as anthropocentric exposes his work to some common criticisms of human-centered views. However, the version of the biophilia hypothesis that Kellert advocates actually supports a nonanthropocentric environmental ethic, and his example of a shift in public attitudes toward marine mammals can be used to demonstrate (...)
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  10.  24
    Deep Ecology and Phenomenology.Christian Diehm - 2004 - Environmental Philosophy 1 (2):20-27.
    This essay is written as a companion to the interview “Here I Stand,” and it examines the place of phenomenology in the environmental thought of deep ecologist Arne Naess. Tracing a line through Naess’s somewhat sporadic references to phenomenology, and his comments in the interview, the article argues that Naess’s interest in phenomenology is tied to his attempts to develop an ontology, and tries to show how this project situates Naess in relation to several phenomenologists. The essay concludes with some (...)
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  11.  15
    Staying True to Trees.Christian Diehm - 2008 - Environmental Philosophy 5 (2):3-16.
    This essay examines how becoming familiar with trees in their specificity might impact how we position ourselves in the ongoing debate among environmental philosophers regarding anthropocentric and non-anthropocentric approaches to environmental ethics. It begins with an analysis of what the process of learning to identify trees entails, and a discussion of how this often involves the development of non-instrumentalist evaluative attitudes towards them, an axiological orientation at odds with the instrumental reductivism characteristic of anthropocentric views. It is then argued that (...)
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  12.  16
    Minding Nature.Christian Diehm - 2010 - Environmental Ethics 32 (1):3-16.
    It has been claimed that Val Plumwood’s work is vulnerable to the same charge of “assimi­lationism” that she has leveled against moral extensionist viewpoints. It is argued that while one might regard Plumwood’s position as suspect because of its emphasis on human-nature continuity, associating claims of continuity with assimilationism could lead one to seek a mode of relating to nature as absolutely other, a move which is claimed to be problematic for several reasons. Because the extensionist error is not simply (...)
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  13.  9
    Ethics and Natural History.Christian Diehm - 2006 - Environmental Philosophy 3 (2):34-43.
    This essay questions the place of other-than-human animals in Levinas’s thought. After detailing how animals and animality figure in Levinas’s work, it is claimed that his ethical exclusion of animals is due to a conception of animals as wholly accountable for in terms of species-being, wholly within “naturalhistory.” It is then suggested that Levinas’s position is ill-founded, and at odds with his claims about the importance of suffering and the vulnerable body in the encounter with the other. The essay concludes (...)
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  14.  6
    “Here I Stand”.Christian Diehm - 2004 - Environmental Philosophy 1 (2):6-19.
    The following interview was conducted by Christian Diehm in the home of Arne Naess near Oslo, Norway, in December of 2001. At eighty-nine years of age, Naess was preparing for the English-language release of his latest book, Life’s Philosophy. We are pleased to provide a transcript of a large part of the conversations that spanned two afternoon dialogues.
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  15.  3
    Levinas Beyond the Human.Christian Diehm - 2005 - In Claire Elise Katz & Lara Trout (eds.), Emmanuel Levinas. Routledge. pp. 4--1.
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  16. Facing Nature: Levinas and Environmental Thought.William Edelglass, James Hatley & Christian Diehm (eds.) - 2012 - Duquesne University Press.
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