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  1.  35
    The Rehabilitation of Indigenous Environmental Ethics in Africa.Workineh Kelbessa - 2005 - Diogenes 52 (3):17-34.
    This article explores the rehabilitation of the ethical dimension of human interactions with nature, using cross-cultural perspectives in Africa. Cross-cultural comparison of indigenous concepts of the relationship between people and nature with contemporary environmental and scientific issues facilitate the rehabilitation, renewal and validation of indigenous environmental ethics. Although increasing attention is being given to the environmental concerns of non-western traditions, most of the related research has centered on Asia, Native American Indians and Australian Aborigines with little attention being paid to (...)
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  2.  38
    Can African Environmental Ethics Contribute to Environmental Policy in Africa?Workineh Kelbessa - 2014 - Environmental Ethics 36 (1):31-61.
    African policy makers have ignored indigenous environmental ethics. The relation between responsible use of the planet’s resources and ethics remains apparent in many cultural and social systems of traditional Africa. The local people have developed detailed interactive knowledge of the natural environment, and preserved biodiversity resources, which they have nurtured and developed since time immemorial. African environmental ethics is based on the worldviews of the African people, and can contribute to biodiversity conservation and environmental rehabilitation and protection. It can enlighten (...)
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  3.  60
    African Environmental Ethics, Indigenous Knowledge, and Environmental Challenges.Workineh Kelbessa - 2015 - Environmental Ethics 37 (4):387-410.
    Unlike mainstream Western ethics, African environmental ethics has recognized the inter­connectedness and interdependence of all beings and the more-than-human world. To be an object of moral concern, rationality, intelligence, and language are not required, although different beings have different mental capacities and roles. The unity of the whole estab­lishes an ethical obligation for human beings toward nature. Africa has different cultures that have helped to shape positive moral attitudes toward the natural environment and its human and nonhuman components. Although African (...)
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  4.  10
    The African University and the Moral Status of Non-Human Animals.Rainer Ebert & Workineh Kelbessa - 2018 - In Rainer Ebert & Anteneh Roba (eds.), Africa and Her Animals: Philosophical and Practical Perspectives. Pretoria, South Africa: pp. 67-81.
  5.  30
    African Philosophy of Sex and the Hiv/Aids Epidemic.Workineh Kelbessa - 2009 - In Jinfen Yan & David E. Schrader (eds.), Proceedings of the Xxii World Congress of Philosophy. Edwin Mellen Press. pp. 93-119.
    The aim of this study is to undertake an in-depth conceptual and ethical analysis of African philosophy of sex and the HIV/AIDS epidemic in Africa by taking the Oromo of Ethiopia as an example. The continent with just 10% of the world’s population is home to over 70% of the world’s HIV/AIDS infection. HIV/AIDS is a social, economic, demographic and moral problem as well as a health care issue. Some scholars hypothesise that the unique nature of African sexuality, sexual promiscuity, (...)
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  6.  1
    African Philosophy of Sex and the HIV/AIDS Epidemic.Workineh Kelbessa - 2008 - Proceedings of the Xxii World Congress of Philosophy 28:93-119.
    The aim of this study is to undertake an in-depth conceptual and ethical analysis of African philosophy of sex and the HIV/AIDS epidemic in Africa by taking the Oromo of Ethiopia as an example. The continent with just 10% of the world’s population is home to over 70% of the world’s HIV/AIDS infection. HIV/AIDS is a social, economic, demographic and moral problem as well as a health care issue. Some scholars hypothesise that the unique nature of African sexuality, sexual promiscuity, (...)
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  7.  12
    Climate Ethics and Policy in Africa.Workineh Kelbessa - 2015 - Thought and Practice: A Journal of the Philosophical Association of Kenya 7 (2):41-84.
    In this article, I use case studies from some African countries to determine whether or not African climate management policies have been guided by ethical principles. I argue that although climate change is fundamentally an ethical issue, African policymakers have not paid sufficient attention to ethical principles in this regard. I argue that the major ethical principles embodied in different African traditions can assist African and non-African countries to address the challenges occasioned by climate change. Finally, I suggest that technological (...)
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  8.  3
    Environmental Ethics: A Very Short Introduction.Workineh Kelbessa - 2020 - Philosophical Quarterly 70 (280):642-645.
    Environmental Ethics: A Very Short Introduction. By Attf ield Robin.
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  9.  1
    21. Economic Growth, Human Well- Being, and the Environment.Workineh Kelbessa - 2015 - In Roger T. Ames Peter D. Hershock (ed.), Value and Values: Economics and Justice in an Age of Global Interdependence. University of Hawaii Press. pp. 351-374.
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  10.  22
    Environmental Injustice in Africa.Workineh Kelbessa - 2012 - Contemporary Pragmatism 9 (1):99-132.
    This paper explores the nature and impact of local and global environmental injustice in Africa. It shows that some people have been and still become toxic victims, carrying the brunt of inequitable environmental costs because of the transfer of risks and environmental hazards to some African countries through the export of toxic waste and hazardous industries. This paper suggests that besides local and national efforts global governance should be in place to address the current global environmental injustice. Distributive, participatory, and (...)
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  11.  14
    Environmental Philosophy in African Traditions of Thought.Workineh Kelbessa - 2018 - Environmental Ethics 40 (4):309-323.
    Besides normative areas, African environmental philosophy should pay attention to the epistemological and metaphysical dimensions of the worldviews of the African people in order to understand the environmental attitudes and values in African traditions of thought. Unlike mainstream Western ethics, African environmental philosophy has renounced anthropomorphism, anthropocentrism, and ethnocentrism and recognizes the interconnectedness of human beings with the natural environment and its component parts. In African worldviews, the physical and the metaphysical, the sacred and the secular, the natural and the (...)
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  12.  8
    La réhabilitation de l'éthique environnementale traditionnelle en Afrique.Workineh Kelbessa - 2004 - Diogène 207 (3):20.
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  13.  7
    Technology and the Environment.Workineh Kelbessa - 2015 - Journal of Philosophical Research 40 (Supplement):249-250.
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