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Robin Attfield [175]R. Attfield [9]
  1.  27
    The Ethics of Environmental Concern.Robin Attfield - 1993 - Environmental Values 2 (1):76.
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  2.  35
    Educating the Virtues: An Essay on the Philosophical Psychology of Moral Development and Education.Robin Attfield & David Carr - 1992 - Philosophical Quarterly 42 (168):379.
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  3.  2
    Environmental Ethics: An Overview for the Twenty-First Century.Robin Attfield - 2003 - Polity.
    In this clear, concise and up-to-date introduction to environmental ethics, Robin Attfield guides the student through the key issues and debates in this field in ways that will also be of interest to a wide range of scholars and researchers. The book introduces environmental problems and environmental ethics and surveys theories of the sources of the problems. Attfield also puts forward his own original contribution to the debates, advocating biocentric consequentialism among theories of normative ethics and defending objectivism in meta-ethics. (...)
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  4.  8
    Value, Obligation, and Meta-Ethics.Robin Attfield (ed.) - 1995 - Rodopi.
    This work defends an interrelated set of theses in value-theory, normative ethics and meta-ethics. The three Parts correspond to these three areas.Part One defends a biocentric theory of moral standing, and then the coherence and objectivity of belief in intrinsic value, despite recent objections. Intrinsic value is located in the flourishing of living creatures; specifically, a neo-Aristotelian, species-relative account is supplied of wellbeing or flourishing, in terms of the development of the essential capacities of one's species. There follows a theory (...)
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  5. Mediated Responsibilities, Global Warming, and the Scope of Ethics.Robin Attfield - 2009 - Journal of Social Philosophy 40 (2):225-236.
  6. Biocentrism and Artificial Life.Robin Attfield - 2012 - Environmental Values 21 (1):83-94.
    Biocentrism maintains that all living creatures have moral standing, but need not claim that all have equal moral significance. This moral standing extends to organisms generated through human interventions, whether by conventional breeding, genetic engineering, or synthetic biology. Our responsibilities with regard to future generations seem relevant to non-human species as well as future human generations and their quality of life. Likewise the Precautionary Principle appears to raise objections to the generation of serious or irreversible changes to the quality of (...)
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  7. The Good of Trees.Robin Attfield - 1981 - Journal of Value Inquiry 15 (1):35-54.
  8.  28
    Creation, Evolution and Meaning.Robin Attfield - unknown
    This book presents the case for belief in both creation and evolution at the same time as rejecting creationism. Issues of meaning supply the context of inquiry; the book defends the meaningfulness of language about God, and also relates belief in both creation and evolution to the meaning of life. Meaning, it claims, can be found in consciously adopting the role of steward of the planetary biosphere, and thus of the fruits of creation. Distinctive features include a sustained case for (...)
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  9. Environmental Ethics: A Very Short Introduction.Robin Attfield - 2018 - Oxford University Press.
    Robin Attfield introduces environmental ethics, exploring the values involved in issues such as pollution, habitat loss, and climate change. Considering the different groups involved in environmental ethics, and the attitudes of the world's religions to environmental stewardship, he calls for action from us all to manage our environment ethically.
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  10.  58
    Supererogation and Double Standards.Robin Attfield - 1979 - Mind 88 (352):481-499.
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  11. Environmental Ethics and Intergenerational Equity.Robin Attfield - 1998 - Inquiry: An Interdisciplinary Journal of Philosophy 41 (2):207 – 222.
    Possible environmental and related impacts of human activity are shown to include the extinction of humanity and other sentient species, excessive human numbers, and a deteriorating quality of life (I). I proceed to argue that neither future rights, nor Kantian respect for future people's autonomy, nor a contract between the generations supplies a plausible basis of obligations with regard to future generations. Obligations concern rather promoting the well-being of the members of future generations, whoever they may be, as well as (...)
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  12.  66
    Clarke, Collins and Compounds.Robin Attfield - unknown
    Can room be found in between the matter and void of a Newtonian universe for an immaterial and immortal soul? Can followers of Locke with his agnosticism about the nature of substances claim to know that some of them are immaterial? Samuel Clarke, well versed in Locke's thought and a defender both of Newtonian science and Christian orthodoxy, believed he could do both and attempted to prove his case by means of some hard-boiled reductionism. Anthony Collins, a deist whose only (...)
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  13.  29
    The Global Distribution of Health Care Resources.R. Attfield - 1990 - Journal of Medical Ethics 16 (3):153-156.
    The international disparities in health and health-care provision comprise the gravest problem of medical ethics. The implications are explored of three theories of justice: an expanded version of Rawlsian contractarianism, Nozick's historical account, and a consequentialism which prioritizes the satisfaction of basic needs. The second too little satisfies medical needs to be cogent. The third is found to incorporate the strengths of the others, and to uphold fair rules and practices. Like the first, it also involves obligations transcending those to (...)
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  14.  11
    Ethics: An Overview.Robin Attfield - unknown
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  15. Biocentric Consequentialism and Value-Pluralism: A Response to Alan Carter.Robin Attfield - 2005 - Utilitas 17 (1):85-92.
    My theory of biocentric consequentialism is first shown not to be significantly inegalitarian, despite not advocating treating all creatures equally. I then respond to Carter's objections concerning population, species extinctions, the supposed minimax implication, endangered interests, autonomy and thought-experiments. Biocentric consequentialism is capable of supporting a sustainable human population at a level compatible with preserving most non-human species, as opposed to catastrophic population increases or catastrophic decimation. Nor is it undermined by the mere conceivable possibility of counter-intuitive implications. While Carter (...)
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  16.  91
    Beyond Anthropocentrism.Robin Attfield - 2011 - Royal Institute of Philosophy Supplement 69:29-46.
    After the first wave of writings in environmental philosophy in the early 1970s, which were mostly critical of anthropocentrism, a new trend emerged which sought to humanise this subject, and to revive or vindicate anthropocentric stances. Only in this way, it was held, could environmental values become human values, and ecological movements manage to become social ecology. Later writers have detected tacit anthropocentrism lurking even in Deep Ecology, or have defended ‘perspectival anthropocentrism’, as the inevitable methodology of any system of (...)
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  17.  89
    Nolt, Future Harm and Future Quality of Life.Robin Attfield - 2011 - Ethics, Policy and Environment 14 (1):11-13.
  18.  4
    Moral Scepticism and Moral Knowledge.Robin Attfield - 1981 - Philosophical Quarterly 31 (123):177-178.
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  19.  1
    A Theory of Value and Obligation.Robin Attfield - 1990 - Noûs 24 (4):617-622.
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  20.  11
    Christian Attitudes to Nature.Robin Attfield - 1983 - Journal of the History of Ideas 44 (3):369.
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  21.  62
    Popper and Xenophanes.Robin Attfield - 2014 - Philosophy 89 (1):113-133.
    Karl Popper identified Xenophanes of Colophon as the originator of the method of conjectures and refutations. This essay explores this claim, and the methods of both philosophers. Disparagement of Xenophanes has been misguided. Xenophanes, a critical rationalist and realist, pioneered philosophy of religion and epistemology, but his method was not confined to falsificationism, and appears compatible with inductivism and abductionism. The method employed by Popper in interpreting Herodotus in support of his conjectures about Xenophanes is typical of the multiple-strand reasoning (...)
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  22. Biocentric Consequentialism, Pluralism, and ‘The Minimax Implication’: A Reply to Alan Carter: Robin Attfield.Robin Attfield - 2003 - Utilitas 15 (1):76-91.
    Alan Carter's recent review in Mind of my Ethics of the Global Environment combines praise of biocentric consequentialism with criticisms that it could advocate both minimal satisfaction of human needs and the extinction of ‘inessential species’ for the sake of generating extra people; Carter also maintains that as a monistic theory it is predictably inadequate to cover the full range of ethical issues, since only a pluralistic theory has this capacity. In this reply, I explain how the counter-intuitive implications of (...)
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  23. Synthetic Biology, Deontology and Synthetic Bioethics.Robin Attfield - 2012 - Ethics, Policy and Environment 15 (1):29-32.
    Paul Thompson argues that current synthetic biology amounts to synthetic genomics, comprising a ‘platform’ technology, and that Christopher Preston's deontological objections based on its supposed rejection of the historical process of evolution miscarry. This makes it surprising that Thompson's normative ethic consists in a deontological appeal to Kantian duties of imperfect obligation. Construed as obligations subject to choice, such constraints risk being excessively malleable where the ethical objections to deployment of this technology concern land rights and/or exploitation. Thompson's advocacy of (...)
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  24.  16
    Postmodernism, Value and Objectivity.R. Attfield - 2001 - Environmental Values 10 (2):145-162.
    The first half of this paper replies to three postmodernist challenges to belief in objective intrinsic value. One lies in the claim that the language of objective value presupposes a flawed, dualistic distinction between subjects and objects. The second lies in the claim that there are no objective values which do not arise within and/or depend upon particular cultures or valuational frameworks. The third comprises the suggestion that belief in objective values embodies the representational theory of perception. In the second (...)
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  25.  73
    Biocentrism, Moral Standing and Moral Significance.Robin Attfield - 1987 - Philosophica 39.
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  26.  51
    Meaningful Work and Full Employment.Robin Attfield - 2001 - Philosophy of Management 1 (1):41-48.
    This paper affirms the continuing importance of full employment, as the best prospect for most people of the goods of meaningful work and of self-respect, and welcomes the failure of new technology in Western societies to engender mass unemployment, despite predictions to the contrary. It also replies to criticismsfrom John White (in Education and the End of Work) of a previous paper of mine, 'Work and the Human Essence (1984). Employing a different sense of 'meaningful work related to agents major (...)
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  27.  26
    Saving Nature, Feeding People and Ethics.R. Attfield - 1998 - Environmental Values 7 (3):291-304.
    Holmes Rolston's case for holding that it is sometimes right to let people starve in order to save nature is argued to be inconclusive at best; some alternative responses to population growth are also presented. The very concept of development implies that authentic development, being socially and ecologically sustainable, will seldom conflict with saving nature (sections 1 and 2). While Rolston's argument about excessive capture of net primary product is fallacious, his view should be endorsed about the wrongness of 'development' (...)
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  28.  86
    Balthasar Bekker and the Decline of the Witch-Craze: The Old Demonology and the New Philosophy.Robin Attfield - unknown
    Through a survey of the discussions of the decline of the sixteenth- and seventeenth-century witch-craze of Hugh Trevor-Roper, Keith Thomas and Brian Easlea, the role and impact of Balthasar Bekker, a seventeenth-century Dutch Cartesian, is shown to have been under-estimated, and not inconsiderable.
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  29.  24
    Clarke, Independence and Necessity.Robin Attfield - 1993 - British Journal for the History of Philosophy 1 (2):67 – 82.
  30.  92
    How Not to Be a Moral Relativist.Robin Attfield - 1979 - The Monist 62 (4):510-523.
    Believers in the objectivity of morals are required some time or another to reply to their opponents’ objections, to supply an acceptable account of the evidence deployed by their opponents consistent with their own view, and to bring to light reasons for rejecting their opponents’ case. This paper is intended to go some of the way towards carrying out these objectives. Moral objectivists must also, of course, furnish a positive and defensible account of the status of moral judgments; and, as (...)
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  31.  6
    Sustainability and Management.Robin Attfield - 2015 - Philosophy of Management 14 (2):85-93.
    The concept of sustainable development of the Brundtland Report and the related one of the Rio Declaration are interpreted differently by United Nations agencies, NGOs and business corporations. What should really be sustained includes quality of life; this requires sustainable natural systems and social systems. Living within our carbon budget is a prominent example. The management of resources on others’ behalf should share with ‘stewardship’ characteristics of care for what is intrinsically valuable, and responsibilities not only to owners but also (...)
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  32.  73
    Sober, Environmentalists, Species, and Ignorance.Robin Attfield - 2011 - Environmental Ethics 33 (3):307-316.
    In an influential paper, Elliott Sober raises philosophical problems for environmentalism, and proposes a basis for being an environmentalist without discarding familiar, traditional ethical theories, a basis consisting in the aesthetic value of nature and natural entities. Two of his themes are problematic. One is his objection to arguments from the unknown value of endangered species, which he designates “the argument from ignorance,” but which should instead be understood as arguments from probability. The other concerns his attempt to avoid holistic (...)
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  33.  50
    Work and the Human Essence.Robin Attfield - 1984 - Journal of Applied Philosophy 1 (1):141-150.
    Jenkins and Sherman hold that belief in the value of work is artificially inculcated and that a ‘leisure society’ is desirable and possible, as well as being necessitated by the introduction of microprocessors. After distinguishing between meaningful work and labour (first section), I reply obliquely to their case by contending that meaningful work affords most people their best chance of the necessary good of self-respect (second section), and that it constitutes the exercise of an essential human capacity, the development of (...)
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  34.  43
    Cultural Evolution, Sperber, Memes and Religion.Robin Attfield - 2011 - Philosophical Inquiry 35 (3-4):36-55.
    Cultural transmission in non-literate societies (including that of Homer) is first discussed, partly to test some theories of Dan Sperber, and partly to consider thetheory of memes, which is sometimes held applicable to Homeric formulae, and is considered next. After discussing Sperber's criticism of memeticism, I turn toSperber's susceptibility theory of culture, and his discussions of religion and of music. Further examples drawn from Homeric religion are found to be in tension with aspects of this theory. Two diverse interpretations of (...)
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  35.  34
    Social History, Religion, and Technology: An Interdisciplinary Investigation Into Lynn White’s “Roots”.Robin Attfield - 2009 - Environmental Ethics 31 (1):31-50.
    An interdisciplinary reappraisal of Lynn White, Jr.’s “The Historical Roots of Our Ecologic Crisis” reopens several issues, including the suggestion by Peter Harrison that White’s thesis was historical and that it is a mistake to regard it as theological. It also facilitates a comparison between “Roots” and White’s earlier book Medieval Technology and Social Change. In “Roots,” White discarded or de-emphasized numerous qualifications and nuances present in his earlier work so as to heighten the effect of certain rhetorical aphorisms and (...)
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  36.  35
    Toward a Defence of Teleology.Robin Attfield - 1975 - Ethics 85 (2):123-135.
  37.  24
    On Being Human.Robin Attfield - 1974 - Inquiry: An Interdisciplinary Journal of Philosophy 17 (1-4):175 – 192.
    After a clarification of the concept of concept the project of analysing the concept of man is defended (I), and it is concluded that to be human involves being both of a certain anatomical structure and a member of a race most of whose members are capable of theoretical and practical reasoning (II). Since further the development of essential capacities is necessary for members of a species to flourish, the ability to exercise the essential human capacities for theoretical and practical (...)
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  38.  20
    Religious Symbols and the Voyage of Analogy.Robin Attfield - 1980 - International Journal for Philosophy of Religion 11 (4):225 - 238.
  39.  38
    Ecological Issues of Justice.Robin Attfield - 2009 - Journal of Global Ethics 5 (2):147-154.
    In the first part of this article the author explores the implications for justice of the wider range of parties holding moral standing that environmental ethics has recently disclosed. These implications concern the equitable treatment of future generations and nonhuman creatures, and are relevant both to policies, such as approaches to global warming, and procedures, which may need to be revised to give an equitable voice to unrepresented interests. Later the author considers some radical implications of regarding humanity as stewards (...)
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  40.  7
    Environmental Philosophy: Principles and Prospects.Andrew Brennan & Robin Attfield - 1996 - Philosophical Quarterly 46 (183):266.
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  41. The Irreducibility of `Meaning'.Robin Attfield & Michael Durrant - 1973 - Noûs 7 (3):282-298.
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  42.  18
    Unprojected Value, Unfathomed Caves and Unspent Nature: Reply to an Editorial.Robin Attfield - 2005 - Environmental Values 14 (December):513-518.
    This article replies to Alan Holland's challenge to reconcile belief in non-anthropogenic intrinsic value with the poetry of John Clare and its projection onto nature of human feelings, and thus with projective humanism. However, in literature and broadcasts, feelings are found projected upon buildings and belongings as well as upon natural creatures. This and the fact that many living creatures (such as the Northamptonshire species not remarked by Clare) never become objects of human projections but still remain valuable suggests that (...)
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  43.  48
    How Things Exist: A Difficulty.Robin Attfield - 1973 - Analysis 33 (4):141 - 143.
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  44.  23
    In Defense of Environmental Ethics.Robin Attfield - 2005 - Environmental Ethics 27 (3):335-336.
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  45.  32
    Sustainability.Robin Attfield & Barry Wilkins - 1994 - Environmental Values 3 (2):155 - 158.
    This paper supplies a critique of the view that a practice which ought not to be followed is ipso facto not sustainable, a view recently defended by Nigel Dower. It is argued that there are ethical criteria independent of the criterion of sustainability. The concept of sustainability is thus retrieved for the distinctive role and the important service in which environmental and social theorists (paradoxically including Dower) have hitherto employed it, not least when debating the nature, merits and demerits of (...)
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  46.  55
    International Justice and the Third World: Studies in the Philosophy of Development.Robin Attfield & Barry Wilkins (eds.) - 1992 - Routledge.
    _International Justice and the Third World_ vindicates belief in global or universal justice, and explores both liberal and Marxist grounds for such belief. It also investigates the presuppositions of belief in development, and relates it to sustainability, to environmentalism, and to the obligation to cancel Third World debt.
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  47.  31
    Sylvan, Fox and Deep Ecology: A View From the Continental Shelf.Robin Attfield - 1993 - Environmental Values 2 (1):21 - 32.
    Both Richard Sylvan’s trenchant critique of Deep Ecology and Warwick Fox’s illuminating reinterpretation and defence are presented and appraised. Besides throwing light on the nature and the prospects of the defence of Deep Ecology and of its diverse axiological, epistemological and metaphysical strands, the appraisal discloses the range of normative positions open to those who reject anthropocentrism, of which Deep Ecology is no more than one (and, if Fox’s account of its nature is right, may not be one at all). (...)
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  48.  27
    Rehabilitating Nature and Making Nature Habitable.Robin Attfield - 1994 - Royal Institute of Philosophy Supplement 36:45-57.
    Can nature be reconstituted, recreated or rehabilitated? And would the goal of doing so be a desirable one? There again, is wild nature intrinsically valuable, or are parks, gardens and farms sometimes preferable or of greater value? This cluster of questions arises from recent debates about preservation, restoration, wilderness and sustainable development. In discussing them I hope to throw some light on both the concept and the value of nature, and in due course on the attitudes which people should have (...)
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  49.  19
    The Lord Is God: There Is No Other.Robin Attfield - 1977 - Religious Studies 13 (1):73 - 84.
  50.  33
    Are Promises to Repay International Debt Binding?Robin Attfield - 2001 - Journal of Social Philosophy 32 (4):505–511.
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