13 found
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  1. Ethical Responses to Commercial Fisheries Decline in the Republic of Ireland.Susan Power Bratton & Shawn Hinz - 2002 - Ethics and the Environment 7 (1):54-91.
    : An open-ended questionnaire elicited concepts of virtue and duty, and ethical language and priorities from commercial fishers and residents of ports in the Republic of Ireland. Respondents came from viable and stressed fisheries and from nontraditional and traditional natural resources communities (including one in Gaeltacht). In reporting the characteristics of a "good" fisher, viable fisheries emphasized virtues such as work ethic, respect for the crew, and respect for the sea. The responses from stressed fisheries materialized virtue, and decreased emphasis (...)
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  2.  45
    Ecology and Religion.Susan Power Bratton, P. Clayton & Z. Simpson - 2006 - In Philip Clayton & Zachory Simpson (ed.), The Oxford Handbook of Religion and Science. Oxford University Press. pp. 207-225.
    Accession Number: ATLA0001712129; Hosting Book Page Citation: p 207-225.; Language(s): English; General Note: Bibliography: p 222-225.; Issued by ATLA: 20130825; Publication Type: Essay.
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  3. Christianity, Wilderness, and Wildlife: The Original Desert Solitaire.Susan Power Bratton, David C. Hallman, Mary Evelyn Tucker, John A. Grim & Max Oelschlaeger - 1995 - Environmental Values 4 (3):281-282.
     
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  4.  22
    Christian Ecotheology and the Old Testament.Susan Power Bratton - 1984 - Environmental Ethics 6 (3):195-209.
    Because of its theocentric nature and the dispersion of relevant passages, the Old Testament presentation of creation theology is frequently misunderstood. I investigate the works of modem Old Testament scholars, particularly Walther Eichrodt, Gerhard von Rad, and Claus Westermann, in regard to the theology of creation. Using principles of analysis suggested by Gerhard Hasel, I discuss how the Old Testament portrays God as acting in both the original creation and post-Genesis events. The role of God as creator is not independent (...)
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  5.  27
    Loving Nature.Susan Power Bratton - 1993 - Environmental Ethics 15 (1):3-25.
    Christian ethics are usually based on a theology of love. In the case of Christian relationships to nature, Christian environmental writers have either suggested eros as a primary source for Christian love, without dealing with traditional Christian arguments against eros, or have assumed agape (spiritual love or sacrificial love) is the appropriate mode, without defining how agape should function in human relationships with the nonhuman portion of the universe. I demonstrate that God’s love for nature has the same form and (...)
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  6.  20
    The Original Desert Solitaire: Early Christian Monasticism and Wilderness.Susan Power Bratton - 1988 - Environmental Ethics 10 (1):31-53.
    Roderick Nash’s conc1usion in Wilderness and the American Mind that St. Francis “stood alone in a posture of humility and respect before the natural world” is not supported by thorough analysis of monastic literature. Rather St. Francis stands at the end of a thousand-year monastic tradition. Investigation of the “histories” and sayings of the desert fathers produces frequent references to the environment, particularly to wildlife. In stories about lions, wolves, antelopes, and other animals, the monks sometimes exercise spiritual powers over (...)
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  7.  18
    The Ecotheology of James Watt.Susan Power Bratton - 1983 - Environmental Ethics 5 (3):225-236.
    The popular press has claimed that Secretary of the Interior James Watt bases his philosophy of environmental management on his religious views as a charismatic Christian. An examination of Watt’s published statements indicates: (1) his philosophy of environmental management sterns largely from economic and political considerations; (2) he has a relatively simple ecotheology based on concepts such as God providing creation as a blessing for mankind, and mankind having a stewardship responsibility to use resources to provide for people; (3) his (...)
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  8.  7
    The Spirit of the Earth.Susan Power Bratton - 1985 - Environmental Ethics 7 (3):283-285.
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  9.  7
    Thomas Berry: The Dream of the Earth.Susan Power Bratton - 1990 - Environmental Ethics 12 (1):87-89.
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  10.  13
    Loving Nature: Ecological Integrity and Christian Responsibility.Susan Power Bratton - 1993 - Environmental Ethics 15 (1):93-96.
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  11.  10
    National Park Management and Values.Susan Power Bratton - 1985 - Environmental Ethics 7 (2):117-133.
    Throughout the history ofthe U.S. national park system, park advocates and managers have changed both acquisition priorities and internal management policies. The park movement began with the establishment of large, spectacular natural areas, primarily in the West. As the movement developed there was more emphasis on the biological, on recreation, and on parks near population centers. GraduaIly, scenic wonders and uniqueness have become less necessary to designation and the types of sites eligible have diversified. Early managers treated the parks as (...)
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  12.  7
    Richard Cartwright Austin: Beauty of the Lord.Susan Power Bratton - 1989 - Environmental Ethics 11 (3):277-280.
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  13.  1
    Thinking Like a Mackerel:Rachel Carson's Under the Sea-Wind as a Source for a Trans-Ecotonal Sea Ethic.Susan Power Bratton - 2004 - Ethics and the Environment 9 (1):1-22.
    In contrast to "the land ethic," Rachel Carson's Under the Sea-Wind suggests a trans-ecotonal sea ethic, which understands human's perception as inhibited by ecotones, such as shorelines and the ocean surface, and suggests four foundational concepts: 1.) Humans are not fully adapted to life in the oceans. 2.) Humans need to understand the scale and complexity of ocean ecosystems. 3.) Humans disrupt ocean ecosystems by overharvesting their productivity, and modifying ecosystem processes and linkages, such as migrations. 4.) Human imagination and (...)
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