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  1.  31
    The Ethics of Environmental Concern.Robin Attfield - 1993 - Environmental Values 2 (1):76.
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  2. .Robin Attfield - 2011
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  3.  37
    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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  4.  6
    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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  5.  8
    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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  6. Morality and conflict.Stuart Hampshire, Sabina Lovibond & Robin Attfield - 1985 - Revue Philosophique de la France Et de l'Etranger 175 (1):90-92.
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  7.  30
    Creation, Evolution and Meaning.Robin Attfield - 2006 - Routledge.
    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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  8.  12
    The Ethics of the Global Environment.Robin Attfield - 1999
    "This fully updated and expanded textbook offers new reflections on global environmental issues including climate change, sustainable development and biodiversity preservation, while remaining sensitive to global developments such as the Summits at Durban on climate and at Nagoya on biodiversity. It supplies an ethical critique of current international environmental problems and negotiations, and the shape which international regimes will need in order to cope with global environmental problems"--Back cover.
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  9.  14
    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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  10. The Good of Trees.Robin Attfield - 1981 - Journal of Value Inquiry 15 (1):35-54.
  11.  1
    A Theory of Value and Obligation.Robin Attfield - 2020 - Routledge.
    Originally published in 1987 and re-issued in 2020 with a new Preface, this book presents and elaborates interrelated solutions to a number of problems in moral philosophy, from the location of intrinsic value and the nature of a worthwhile life, via the limits of obligation and the nature of justice, to the status of moral utterances. After developing a biocentric account of moral standing, the author locates worthwhile life in the development of the generic capacities of a creature, whether human (...)
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  12. Mediated Responsibilities, Global Warming, and the Scope of Ethics.Robin Attfield - 2009 - Journal of Social Philosophy 40 (2):225-236.
  13. 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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  14. Hume's Philosophy of Religion.J. C. A. Gaskin & Robin Attfield - 1980 - Philosophy 55 (212):267-270.
  15.  65
    Supererogation and Double Standards.Robin Attfield - 1979 - Mind 88 (352):481-499.
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  16. 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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  17.  67
    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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  18.  99
    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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  19.  3
    A Theory of Value and Obligation.Robin Attfield - 1990 - Noûs 24 (4):617-622.
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  20. 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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  21. Biocentrism, Moral Standing and Moral Significance.Robin Attfield - 1987 - Philosophica 39.
     
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  22.  5
    Moral Scepticism and Moral Knowledge.Robin Attfield - 1981 - Philosophical Quarterly 31 (123):177-178.
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  23.  13
    Ethics: An Overview.Robin Attfield - unknown
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  24.  92
    Nolt, Future Harm and Future Quality of Life.Robin Attfield - 2011 - Ethics, Policy and Environment 14 (1):11-13.
  25.  12
    Christian Attitudes to Nature.Robin Attfield - 1983 - Journal of the History of Ideas 44 (3):369.
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  26.  94
    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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  27.  26
    Clarke, Independence and Necessity.Robin Attfield - 1993 - British Journal for the History of Philosophy 1 (2):67 – 82.
  28. The Ethics of the Global Environment.Robin Attfield - 2015 - Edinburgh University Press.
    This fully updated and expanded textbook looks at issues including climate change, sustainable development and biodiversity preservation, and sensitively addresses global developments such as the Summits at Durban on climate and at Nagoya on biodiversity.
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  29. 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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  30.  56
    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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  31.  63
    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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  32. 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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  33.  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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  34.  39
    Toward a Defence of Teleology.Robin Attfield - 1975 - Ethics 85 (2):123-135.
  35.  1
    Beyond Anthropocentrism.Robin Attfield - 2011 - In .
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  36.  1
    God and the Secular: A Philosophical Assessment of Secular Reasoning From Bacon to Kant.Robin Attfield - 1978 - University College Cardiff Press.
  37.  54
    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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  38.  77
    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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  39.  25
    In Defense of Environmental Ethics.Robin Attfield - 2005 - Environmental Ethics 27 (3):335-336.
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  40.  7
    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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  41.  25
    Henry Odera Oruka, Ecophilosophy and Climate Change.Robin Attfield - 2012 - Thought and Practice: A Journal of the Philosophical Association of Kenya 4 (2):51-74.
    The purpose of this paper is to explore what Henry Odera Oruka, a renowned ecophilosopher and Director designate of an Ecophilosophy Centre, would have thought and argued in the sphere of climate change if he had remained alive beyond 1995 and up to the present time.The methodology of the paper combines an analytic and normative study of ethical issues concerning climate change that arose during the 1990s or have arisen during the subsequent period, with a critical examination of relevant international (...)
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  42.  44
    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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  43.  79
    Charles Whitney, "Francis Bacon and Modernity". [REVIEW]Robin Attfield - 1988 - Journal of the History of Philosophy 26 (4):665.
  44. Reflections on the Cancun Conference of 2010.Robin Attfield - 2011 - Dilemata 6:47-51.
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  45.  67
    Talents, Abilities and Virtues.Robin Attfield - 1971 - Philosophy 46 (177):255 - 258.
    Hume Regards it as a mere “Verbal Dispute” whether or not various “natural abilities” should be regarded as moral virtues. In his Treatise he complains that “good sense and judgment”, “parts and understanding” are classed in all systems of ethics of the day with bodily endowments and ascribed no “merit or moral worth”. Yet if compared with the received virtues, they fell short in no material respect, both sets being “mental qualities” and each equally tending to procure “the love and (...)
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  46.  35
    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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  47.  25
    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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  48.  55
    Miller, Kripke, Bach and the Meaning of Proper Names.Robin Attfield - 1983 - Southern Journal of Philosophy 21 (2):153-158.
    Examples are presented which raise problems for theories of proper names which deny their equivalence either with descriptions (miller, Kripke) or with non-Trivial descriptions (bach). These examples of names equivalent to the same descriptions for all the possible worlds in which their bearers exist require the theories to be abandoned or at least modified as to their scope.
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  49. Darwin's Doubt, Non-Deterministic Darwinism and the Cognitive Science of Religion.Robin Attfield - 2010 - Philosophy 85 (4):465-483.
    Alvin Plantinga, echoing a worry of Charles Darwin which he calls 'Darwin's doubt', argues that given Darwinian evolutionary theory our beliefs are unreliable, since they are determined to be what they are by evolutionary pressures and could have had no other content. This papers surveys in turn deterministic and non-deterministic interpretations of Darwinism, and concludes that Plantinga's argument poses a problem for the former alone and not for the latter. Some parallel problems arise for the Cognitive Science of Religion, and (...)
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  50.  49
    Berkeley and Imagination.Robin Attfield - 1970 - Philosophy 45 (173):237 - 239.
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