The creation of artificial moral systems requires us to make difficult choices about which of varying human value sets should be instantiated. The industry-standard approach is to seek and encode moral consensus. Here we argue, based on evidence from empirical psychology, that encoding current moral consensus risks reinforcing current norms, and thus inhibiting moral progress. However, so do efforts to encode progressive norms. Machine ethics is thus caught between a rock and a hard place. The problem is particularly acute when (...) progress beyond prevailing moral norms is particularly urgent, as is currently the case due to the inadequacy of prevailing moral norms in the face of the climate and ecological crisis. (shrink)

In the contemporary globalized economy, multinational companies have come to hold considerable power that may previously have rested with nation states. However, state structures remain relevant. With Brexit, the year 2016 featured an exemplary case in which the ongoing importance of nation states came to the fore. Preceding the British referendum to exit the European Union, discourses of national identity were deployed to promote a vote for the anti-globalization campaign. It is against this background that this research investigates how the (...) relationship between multinational corporations and nation states is constructed in news discourse. The underlying assumption is that news actively construct rather than merely reflects the nature of this relationship. Drawing on Social Actor Analysis and Transitivity as a theoretical framework, this study examines news coverage of the BP oil spill that occurred in the United States in 2010 but was caused by a multinational company headquartered in the United Kingdom. The main research question is ‘How does the media establish a link between multinational corporations and nation states?’. To address this central question, this study investigates how corporate responsibility is assigned, the role of the nation state is portrayed and victim status is allocated in the news. Findings show that the nature of the problem is constructed differently according to diverging national interests or priorities of the two nations represented by the media sources analyzed. The study indicates that the discourse around British nationality emphasized in the political struggle around Brexit was already mobilized extensively in the years leading up to the referendum. (shrink)

This paper uses an environmental justice framework to examine government response to weather-related disasters dating back some eight decades. It places the 2005 Hurricane Katrina disaster in socio-historical context of past emergencies with an emphasis on race and class dynamics and social vulnerability. Key questions explored include: What went wrong? Can it happen again? Is government equipped to plan for, mitigate against, respond to, and recover from natural and manmade disasters? Can the public trust government response to (...) be fair? Why are so many African Americans Alocked out@ of New Orleans= post-Katrina rebuilding, reconstruction, and recovery? (shrink)

Recent anxieties about the deterioration of the global environment have had the effect of intensifying the ambiguity that surrounds the social roles of scientists and engineers. This has happened not merely, as suggested at the outset, because the environmental crisis has made their roles more conspicuous. Nor is it merely because recent disasters have alerted us to new, or hitherto unrecognized, social consequences of using the latest science-based technologies. What also requires recognition is that ideas about the social (...) role of modern science and engineering are embedded in, hence mediated by, larger views of the world. Within such American worldviews, moreover, the status of science and engineering is closely bound up with their perceived effect upon the environment.In the dominant culture, accordingly, the respect given to scientists and engineers is in large measure dependent on their ability to play the central role assigned to them in the historical narrative about progress. As the ostensible heroes of that popular story, they are expected to lead the way in realizing the promise of prosperity and general well-being. The environmental crisis surely has diminished the credibility of that story, thereby causing the social role of science and engineering to seem more dubious — more ambiguous. To be sure, the crisis also may have the effect, for very different reasons, of increasing the power and responsibility of organized science. But the late twentieth-century task of damage control cannot possibly elicit anything like the respect accorded to organized science by the earlier belief in progress.It also is important to recall, finally, that the narrative of progress itself has undergone a disillusioning transformation. The early Enlightenment version of the story depicted scientists and engineers working in the service of a social and political ideal that all people could share. But the later technocratic concept of progress, with its sterile instrumentalist notion of advancing the power of science-based technology as an end in itself, is far less likely to inspire trust. Its patent inadequacies have had the effect of enhancing the appeal, if only by contrast, of the seemingly “anti-science” ideologies of pastoralism and primitivism. All of which might be taken to suggest that if the scientific and engineering professions want to recover some of the respect and status they once had, they would be well advised to join with sympathetic humanists and social scientists in recuperating some of the idealism that the project of modern science formerly derived from its place within the ideology of progress. That might entail the sacrifice of their technocratic posture of neutrality, dissociating themselves from people and institutions responsible for environmental degradation, and their help in formulating a new concept — which is to say, new criteria — of progress to which they might commit themselves. A primary test of any proposed social policy under this new dispensation surely would be whether it would improve, or at a minimum protect, the life-enhancing capacities of the global ecosystem. *** DIRECT SUPPORT *** A8402064 00011 *** DIRECT SUPPORT *** A8402064 00012 *** DIRECT SUPPORT *** A8402064 00013. (shrink)

Modern cognitive and clinical psychology offer insight into how people deal with natural disasters. In my methodological paper, I make a strong case for incorporating experimental findings and theoretical concepts of modern psychology into environmental historical disaster research. I show how psychological factors may influence the production and interpretation of historical sources with respect to perceptions of and responses to disasters. While previous psychological approaches to history mostly involve psychoanalysis, I focus on empirical psychology. Specifically, I review (...) a number of well documented heuristics, biases, and memory modulations as described by cognitive psychology. Moreover, I argue that including investigations on disaster related mental disorders would complement the environmental historical research of natural disasters. My approach highlights a strong potential for interdisciplinary collaborations among environmental historians and psychologists. (shrink)

The Old Testament connects environmental disasters with sin. The expulsion from the paradeiso (Gn 3:23–24), the plagues on Egypt (Ex 7–11) and droughts (Am 4.6; Jr 14:1–7) are all portrayed as linked with sin. Theologically, human sin, therefore, can lead to actions that have adverse effects upon humans and the environment. It is against this reality that this research explores the effects of necrophilia not only upon humans but also on the environment. The argument raised here is that (...) while world leaders are making concerted efforts to achieve gender equality, among other goals by 2030, necrophilia is likely to offset this vision as women continue being reduced to mere sex machines in life and beyond death. Spiritually, as a result of the evil nature of necrophilia, God and the ancestors also are forced to turn their faces from a land where such abomination is practiced, hence exposing the land to environmental catastrophes. Using largely the qualitative approach as well as comparative analysis, the research engages in an informed conversation with African traditional religion (ATR), Christianity and Islam (religions that have a large following in Zimbabwe), examining to what extent they can be used to curb necrophilia. Contribution: The research makes a unique contribution to Religion and/or Theology and Constructions of Earth and Gender through raising an awareness of the high chances of necrophilia offsetting efforts to achieve gender equality by 2030. It also proffers tangible ways of curbing the harmful effects of necrophilia upon human societies and Mother Earth. (shrink)

The discussion of the Anthropocene makes it clear that contemporary social thought can no longer take nature, or an external ‘environment’, for granted in political discussion. Humanity is remaking its own context very rapidly, not only in the processes of urbanization but also in the larger context of global biophysical transformations that provide various forms of insecurity. Disasters such as the Fukushima nuclear meltdowns and potentially disastrous plans to geoengineer the climate in coming decades highlight that the human environment (...) is being remade in the Anthropocene. Humanity is now a geological actor, not just a biological one, and that insight, captured in the term Anthropocene, changes understandings of both security and environment in social thought, requiring a focus on production of environments rather than their protection. Disasters help clarify this key point and its significance for considering geosocial formations. (shrink)

Given the unprecedented scope and stakes of contemporary environmental crisis, ethicists have raised critical questions about whether traditional religious texts can speak in a meaningful way to climate change and other environmental risks in the anthropocene. Building on the ethical urgency of the environmental justice movement, this essay offers a feminist reading of Jewish narratives from the Babylonian Talmud that centers attention on issues of power, privilege, and social inequality in the midst of disaster. Talmudic tales of (...) the destruction of Jerusalem critique the moral oblivion of wealthy residents who failed to act in response to crisis. Articulating a Jewish feminist reconstituative ethics, the author uses these tales to trace the ethical costs of epistemologies of ignorance—the complex strategies and social processes through which privileged communities cultivate ignorance of environmental suffering, maintain social distance from environmental risk, and disown moral culpability for environmental injustice. (shrink)

Living with cancer: a state of perpetual emergency -- Notes -- References -- PART IV: Environmental aesthetics and resistance -- 12. The great turning -- 13. The underestimated power effects of the discourses and practices of the food justice movement -- Pessimist premise -- General system failure -- The transformative strength of the three Foucaults -- How practices and discourses of the food justice movement illustrate the three Foucaults -- The biopolitical disaster of industrial agriculture -- Via Campesina: peasant (...) knowledge, land and power -- Urban agriculture: eaters' resistance and practices for a new food system -- Slow Food: putting eaters' culture back into "agriculture" -- Conclusion: get your hands dirty! -- Acknowledgements -- References -- 14. Interrogating the neoliberal biopolitics of the sustainable development-resilience nexus -- The political genealogy of sustainable development -- From security to resilience -- The disastrous and politically debased subject of resilience -- Conclusion: development contra neoliberalism? -- References -- 15. The aesthetics of triage: Towards life beyond survival -- Mechanism of a triage -- Photographic triage -- The cinematic triage -- Beyond survival -- References -- 16. End piece: Dealing with disastrous life -- Extra/ordinary disasters -- Dread life -- Towards a new critical framework? -- References -- Index. (shrink)

Environmental disasters like Bhopal have a way of calling attention to environmental and corporate ethical issues. This paper discusses these issues in terms of a livable environment as an inalienable right and of corporate responsibility as an philosophical and social psychological disposition that enables corporations to respect that right. The corporate conscience is compared to the individual conscience and analyzed according to the moral development theories of Lawrence Kohlberg. Its moral development is recognized as problematic from the (...) cited performance records of some leading multinational corporations and from the anti-environmental lobbying efforts of the chemical industry itself. Outreach programs in environmental health associated with research projects in corporate ethics are suggested to develop the corporate conscience for preserving environmental integrity through corporate responsibility. (shrink)

The paper firstly uses the case study of the Bhopal gas disaster to understand why many scholars and activists seek alternatives to 'big' development. Secondly, it critically examines the claims that have been made in this regard in the literature in political ecology, science and technology studies and environmental governance, and in doing so, articulates a framework of questions for the next generation of research and advocacy.

The political, economic and environmental policies of a hegemonic, oligarchic, political-economic international caste are the origin and cause of the ecological and political dystopia that we are living in. An utilitarian, resourcist, anthropocentric perspective guides classical economics and sustainable development models, allowing the enrichment of a tiny part of the world's population, while not impeding but, on the contrary, directly inducing economic losses and environmental destruction for the many. To preserve the integrity of natural systems we must abandon (...) the resourcist anthropocentric ethical fiction that is the current moral foundation underlying our relationship with nature and instead promote the realization of a new developmental landmark for democratic institutions: direct democracy, i.e. democracy truly governed by the people for the people, and ultimately for nature as well. (shrink)

Comparative environmental philosophy is valuable in many ways. Perhaps it is most valuable because it reveals some of the foundational assumptions that run so deep in the poles of comparison that they might otherwise have gone unnoticed. These revelations may invite us to challenge those assumptions that have led to the kind of thinking responsible for much of the environmental degradation that we see today. Japanese Environmental Philosophy gathers papers focused on the environmental problems of the (...) twenty-first century. Drawing from Japanese philosophical traditions they investigate our relationships with other humans, nonhuman animals, and the environment. The heart of the book consists of chapters written by fifteen top scholars from Japan, the United States, Europe, and Australia. The essays cover a broad range of topics drawn from various strains of Japanese thought—including Zen Buddhism, Shintoism, the Kyoto school, and Japanese philosophy of art and aesthetics—as well as from traditional Japanese culture and the contemporary science of planning for natural disasters. These articles demonstrate that Japanese scientific, philosophical, religious, and cultural traditions can provide meaningful insight to address the current global environmental crisis. (shrink)

Disasters arising from natural hazards affect millions of people every year, killing tens of thousands and causing major economics losses. They disproportionately affect poor people and poor countries and are a threat to the achievement of the Millennium Development Goals. A root cause is the vulnerability of communities to natural hazards, often associated with poverty, social and economic disadvantage, environmental exploitation, and insufficient awareness, information, and political interest. Too often, disaster risk is not factored into planning and management, (...) despite the ready availability of the necessary knowledge, tools and policy frameworks to reduce the risks. Moreover it is likely that global warning will increase the number and intensity of hazard events in future. Recognizing these issues, in 2005 Governments agreed on the landmark Hyogo Framework for Action, which seeks to achieve a substantial reduction in disaster losses by 2015. Progress is slow, however, and a greatly scaled-up effort will be needed to achieve this outcome and to avoid an unnecessarily risky and dangerous future for the countless communities worldwide. (shrink)

Environmental Health Ethics illuminates the conflicts between protecting the environment and promoting human health. In this study, David B. Resnik develops a method for making ethical decisions on environmental health issues. He applies this method to various issues, including pesticide use, antibiotic resistance, nutrition policy, vegetarianism, urban development, occupational safety, disaster preparedness and global climate change. Resnik provides readers with the scientific and technical background necessary to understand these issues. He explains that environmental health controversies cannot simply (...) be reduced to humanity versus environment and explores the ways in which human values and concerns - health, economic development, rights and justice - interact with environmental protection. (shrink)

Environmental violence takes form of both ‘spectacular’ events, like ecological disasters usually recognised by the general public, and ‘slow violence’, a type of violence that occurs gradually, out of sight and on a long-term scale. Planetary seas and oceans, loaded with cultural meanings of that which ‘hides’ and ‘allows to forget’, are the spaces where such attritional violence unfolds unseen and ‘out of mind’. Simultaneously, conventional concepts of nature and culture, as dichotomous entities, become obsolete. We all inhabit (...) and embody the world differently, as variously situated people, divided by national, sexual, bodily and economic status, and as very variously situated nonhumans in an increasingly anthropogenic world. This chapter focuses on subtle ‘slow violence’ unfolding through the instances of submerged chemical weapons, so-called dead zones, invasive species and high- and low-trophic mariculture in the Baltic and North Sea regions. It zooms in on the select cases of such ‘environed bodies’, their stories of excruciating slow violence and yet also on unexpected encounters with care and hospitality. The aim is to unfold a low-trophic theory for the naturecultural research on violence and care within environmental humanities, and to engage a coexistential ethics of environmental adaptability informed by feminist posthumanities. (shrink)

This study examines the entanglements of natural disasters and cultural changes from an ecosemiotic point of view. Taking the case of Mt. Merapi’s periodic eruptions and the locals’ interpretations of such constant natural hazards, it is based on empirical data gathered through longitudinal qualitative fieldworks on the local communities surrounding this volcano. In order to adapt to the constant natural hazards in their environment, disaster prone societies develop unique sign systems binding cultural and natural processes. This study shows that (...) traditionally, unique sensorial-environmental sign systems have formed the basis of communication between human and environment, allowing the locals to perceive the eruption as a communication involving them and local environmental agencies. Recently, the eruptions have triggered the adoption of new livelihoods of local people, as well as the acceptance of new scientific signs for the interpretation of the activities of the volcano. The latter has been accompanied by significant cultural changes, including the adoption of the idea of progress and the transformation of the previous entanglements of local culture and its natural environment. The study concludes that natural disasters, entangled with ongoing social transformations, may play a fundamental role as triggers of semiotic change in a community. Such semiotic change can in turn modify the interpretation of the natural disaster itself, and in that way shift the way humans perceive and interact with their environment. (shrink)

Our study explores how climate risk affects the tax behavior of governments and local firms, subsequently affecting corporate pollution emissions. Using data on Chinese non-state-owned industrial enterprises from 1998 to 2014, we empirically investigate the impact of natural disasters on corporate tax avoidance. The results indicate that companies in earthquake-damaged areas are less likely to avoid taxes than those in unaffected areas. Furthermore, companies that pay more taxes after a disaster can secure favorable government environmental policies, as indicated (...) by a rise in pollution emissions. Moreover, this effect is more pronounced for less polluting firms and firms with higher financial constraints. Our study contributes to the literature on taxation and ESG from the perspective of favor-exchange in government–firm relationships. (shrink)

Theoretically, this study is framed within the semiotic tradition of communication theory, which theorizes communication as the intersubjective mediation by signs. Methodologically, this study is guided by Peirce’s semiotic ideas, especially his writing about the commens and commind, or the sign and the object, and the power of a community as the final interpretant performing the process of sensemaking. Results showed how the survivors of a natural calamity symbolically interacted with such calamity, and how this led to a reformation of (...) the way they view themselves and the world. The survivors’ symbolic images captured in narratives, in sketches and drawings, and in poetry helped them to reframe their sense of self and their worldview by believing in common sense and intuition, and by valuing the power of courage, initiative, preparedness, hope, and resilience. An unfortunate irony emerged in their symbolic interaction with the disaster such that their sinning and self-inflicted blame made them think they were worthy of punishment. Nonetheless, this unfortunate irony will change if the survivors continue to reflect on their civic roles, interrogate their environmental and political contexts, and expand their awareness and social consciousness. As these unfold, the survivors will be able to accomplish empowerment, emancipation, and an independent mind. (shrink)

Nosso objetivo no presente artigo é contextualizar as críticas de Rousseau àquilo que posteriormente será designado como ética socioambiental, a partir da qual se analisam as relações dos homens com o meio ambiente e como estas são determinadas e também determinantes de suas ações ético-políticas. Pretende-se ainda verificar em que medida o pensamento de Rousseau pode contribuir para o entendimento dos desastres socioambientais, na atualidade. This paper aims at contextualizing Rousseau's critiques of what would later be called the socio-environmental (...) ethics, which entails analysis not only of the relations of men with the environment and the way these relations are determined, but also of the way the environment determines men's ethical and political actions. We also intend to verify to what extent Rousseau's thought may contribute to the understanding of current socio-environmental disasters. (shrink)

Historically, deserts have served to distinguish the essential from the superfluous. Therefore, a desert experience has been an excellent lens with which to focus on what really matters and to learn what may be impossible to learn in more stable environments. The desert experience of the ancient Hebrews, as they journeyed from Egypt, land of slavery, to Canaan, land of promise, embodied a number of timeless spiritual truths in the context of an environmental framework where priorities became crystal clear. (...) Three elements of this framework will be presented here as we examine the Jewish people, liberated in a land "that was not sown." First, the desert environment revealed the reality of God. While the portrait of God painted on the sandy canvas of the Sinai Peninsula was incomplete, it served well to reacquaint this wayward people with their Lord. Second, the way in which the Israelites were sustained pictures a specific attribute of God, that of provider. He actively met the needs of His chosen people as a loving father meets the needs of his children. God provided everything from food and water for physical survival to discipline and guidance for healthy spiritual and emotional growth. Finally, their desert experience illustrated that disobeying God caused environmental disaster. The desert they crossed sustained life when the Israelites trusted God but failed to do so when they disobeyed Him. Through the physical experience of wandering in the wilderness, the Hebrews learned a spiritual lesson of faith and saw how their corporate faith affected the quality of the natural environment for the entire nation. This timeless lesson, if applied today would result in significant environmental improvement worldwide. Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. I Corinthians 10:1-5,11-13. (shrink)

The paper addresses the issue of intercultural dialogue and its importance for ecological humanism and how this problem is reflected in American literary nonfiction at the beginning of the 21st century (as exemplified by nonfiction novel Zeitoun by Dave Eggers). The authors of the article come to the conclusion that the successful resolution of modern socio-ecological crises requires practical humanism and the actualization of the principles of ecological philosophy. The most important component of the dialogue among cultures at all levels (...) is the moral component, since it is mutual recognition and respect for norms, customs, traditions, ideals, eternal moral values that are the basis for the mutual enrichment of cultures, as well as the socio-political, environmental and economic stability of society as a whole. The book Zeitoun by Eggers demonstrates the importance of intercultural dialogue especially in situations in which entire nations face global ecological disaster. (shrink)

Recent discussions of “eco-anxiety” have brought attention to feelings of hopelessness and despair associated with climate change and ecological disaster. When we accept the claims made by science about climate change and realize that our near future is full of unprecedented ecological crisis it is difficult to avoid feelings of anxiety about the future of human life on our planet. While these discussions have largely taken place in the context of psychology and psychoanalysis, there is a need to engage in (...) ethical deliberation about both “eco-anxiety” and “eco-trauma.” In this paper, I argue that an environmental virtue of wonder can help to articulate the intersection of environmental ethics and “eco-anxiety” by offering a mean between the excess of anxiety and the deficiency of boredom. I situate this discussion within trauma studies and make connections between the pre-trauma of climate change, wonder, and eco-cinema. More specifically, I argue for a weird environmental ethic that embraces fuzzy boundaries of entangled environments and show that the virtue of wonder allows for flourishing within this context. I use cinema, and specifically Eco-Weird cinema, to argue for a shift in narratives about our present and our future as it relates to climate change. (shrink)

Traditional concern for the gradual, incremental effects of climate change remains; but now greater attention is being paid to the possibility of breaching major thresholds in the climate system with catastrophic consequences. It might be thought that the potential for abrupt climate change (a) undermines the usual (economic, psychological, and intergenerational) analyses of the climate change problem, and (b) in doing so helps us to act. Against this, I argue both that much of the psychological and intergenerational analyses remains in (...) place, and that abrupt climate change may make action more difficult, perhaps even setting off an intergenerational arms race. (shrink)

Exposure to environmental contextual changes, such as those occurring after an earthquake, requires individuals to learn novel routes around their environment, landmarks, and spatial layout. In this study, we aimed to uncover whether contextual changes that occurred after the 2009 L’Aquila earthquake affected topographic memory in exposed survivors. We hypothesized that individuals exposed to environmental changes – individuals living in L’Aquila before, during and after the earthquake (hereafter called exposed participants, EPs) – improved their topographic memory skills compared (...) with non-exposed participants (NEPs) who moved to L’Aquila after the earthquake, as only EPs had to modify their previous cognitive map of L’Aquila. We also hypothesized that memory improvement was selective for the navigational space and did not generalize across other spatial and verbal domains. To test these hypotheses, we compared the topographic and spatial memory skills of 56 EPs without post-traumatic stress disorder symptoms to the skills of 47 NEPs using the Walking Corsi Test (WalCT; memory test in the navigational space) and the Corsi Block-Tapping Test (CBT; visuospatial memory test in the reaching space); EPs and NEPs were matched for gender, education and general navigational skills. A sub-group of participants also underwent the Rey-Auditory Verbal Learning Test (verbal memory test). The results showed that EPs, in contrast to NEPs, showed better performances on topographic learning assessed using the WalCT rather than spatial learning assessed by the CBT. This outcome suggests the possibility that EPs specifically improved topographic memory. This effect may be due to continuous exposure to environmental changes that have required individuals to learn novel paths within the city and integrate novel information, such as “new towns”, into their pre-existing mental representation of the city. Implications and limitations of the study are discussed. (shrink)

As shortages of fossil energy, especially oil and natural gas, become evident, the United States has moved to convert corn grain into ethanol with the goal to make the nation oil independent. Using more than 20% of all U.S. corn on 15 million acres in 2007 was providing the nation with less than 1% of U.S. oil consumption. Because the corn ethanol project has been a disaster, there is growing interest to develop cellulosic ethanol. Wood, grasses, and crop residues are (...) being proposed as sources for ethanol fuel. Though it may seem beneficial to use renewable plant materials for biofuel, the use of crop residues and other biomass for biofuels raises major concerns about energy balance, food security, and environmental problems. (shrink)

This paper considers whether states have a duty to accept those who cross borders to escape environmental disasters associated with climate change. It then examines how such a responsibility might be distributed, focusing on the predicament of the citizens of small island states expected to be inundated by rising sea levels. In assessing states' responsibility to admit these individuals, I draw on Walzer's theory of mutual aid, demonstrating that even under this narrow conception of states' obligations, a duty (...) to accept displaced islanders can be established. However, the proximity principle is ill-suited to determining which states should shoulder responsibility in this situation. Drawing on Miller's account of remedial responsibility and his ‘connection theory,’ I suggest that the obligation to accept ‘environmental refugees’ should be shouldered principally by affluent states that share significant degrees of causal and moral responsibility for climate change, and also have particularly strong capacities to assist the displaced. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Environmental Atrocities and Non-Sentient LifeClaudia Card (bio)Environmental Atrocities and Non-Sentient Life1. To Whom (or to What) Can Evils Be Done?Mention of environmental atrocities calls to mind such catastrophes as major oil spills, which ruin the fishing (not to mention the fish) for extended periods. Such carelessness is not simply a disaster to human projects. It destroys or endangers species and ecosystems as well as individual organisms, (...) plant and animal. It pollutes waters that normally sustain life and interferes with the healthy development of new biotic communities. Not all environmental catastrophes result from of failures of attention. Massive deforestation with agent orange by U.S. armed forces during the war in Viet Nam was no accident.If culpably produced, such catastrophes are moral atrocities—major evils—at least to humans and other animals who suffer horribly or die miserable deaths. Intuitively, I lean toward the even stronger judgment that such culpable omissions and deeds are atrocities also in the sense of evils to a great many kinds of life, including non-sentient nature—plants, [End Page 23] species, biotic communities, and ecosystems. But can that intuition be sustained philosophically?To do so may require showing not only that non-sentient lives suffer but also that they create moral constraints. Some argue, using Kenneth Goodpaster's concept "moral considerability" (what a being has if it should receive direct moral consideration), that even non-sentient beings can constrain us morally in virtue of their having interests that give rise to rights or define a good, a wellbeing, that can be harmed.1 "Interests" here cannot refer, of course, to what the organism cares about. They refer, rather, to what it needs in order to survive, do well, even flourish; what is in the organism's interests is what contributes to its good or wellbeing.Yet thinking about evil has led me to distinguish questions of harm from questions of wrong, that is, of moral constraint. It is not always wrong to cause even extreme harm. In this essay I support the more modest thesis that the idea of "intolerable harm" is no barrier to the idea that environmental atrocities can be evils even to non-sentient life. The question remains whether there are other barriers. Evildoers not only cause intolerable harm but are culpably wrong to do it. To whom must that wrong be done? In concluding I turn briefly to that issue, raising more questions than I can currently answer. Some may be disappointed. Yet the limits of my ambitions in this essay do not make them trivial. For any plausible account of environmental atrocities in a sense that includes evil to non-sentient beings must be able to make sense of the idea of doing such entities intolerable harm and should also indicate something of the range of non-sentient beings so vulnerable and in what ways they are vulnerable. These are my present objectives.In my book The Atrocity Paradigm I develop the theory that evils are reasonably foreseeable intolerable harms produced (or supported, aggravated, maintained, and so on) by culpable wrongdoing.2 Taking atrocities, such as genocide, slavery, and saturation bombings of cities, as paradigm evils, I refer to this view as "the atrocity theory" of evils. It both draws on and mediates between stoic and utilitarian approaches to evil. On my theory, evils have two irreducibly distinct components, wrongdoing and harm, linked by causality. Evil is popularly equated with wickedness or moral turpitude. But on the atrocity theory, the depth of harm to victims, rather than perpetrators' motives, is usually what distinguishes evils from other wrongs.The atrocity theory not only focuses attention more on harm than on [End Page 24] wrongdoing but also directs attention to the grossest harms. Some of the worst damage culpably inflicted by human agents has been to the natural environment. Can such damage be downright evil? In my book I indicated that the atrocity theory was intended to make sense of evils done "to many living beings, not just people or even just sentient beings,"3 although I did not defend that idea or work out the details. The present essay attempts a working out of... (shrink)

Many countries around the world embrace freedom and democracy as part of their political culture. However, culture is at least in part a human response to the ecological challenges that a society faces; hence, it should not be surprising that the degree to which societies regulate the level of individual freedom is related to environmental circumstances. Previous research suggests that levels of societal freedom across countries are systematically related to three types of ecological threats: prevalence of pathogens, climate challenges, (...) and natural disaster threat. Though their incidence overlaps, the literature has not yet provided a competitive test. Drawing upon the ecocultural framework, we tested five rival hypotheses, alternately focused on the above ecological factors and their interactions with economic wealth in explaining country variations in socio-political freedom. Focusing on data from 150 countries, we performed a series of linear mixed-effects regressions predicting freedom in the domains of politics, media, and economy. We found that countries with higher pathogen prevalence were more likely to suppress democracy and media freedom. Economic wealth, however, moderated the effect of pathogen prevalence on economic freedom, with the main effect being only found among wealthy countries, but not among poor countries. In contrast, natural disaster threat predicted political freedom and press freedom only among poor countries, consistent with the idea that disaster threat accompanied by poor resources promote socio-political freedom as a means of increasing collective survival. Throughout our analyses, we found no support for hypotheses based on climatic challenges. In addition, our multilevel approach revealed that country scores for socio-political freedom were highly clustered within world regions, accounting for substantial portions of variance. Overall, the present research offers a nuanced view of the interplay between ecology and wealth in the emergence of socio-political freedom. We discuss new directions in future research considering methodological and theoretical contributions of the present findings. (shrink)

This essay aims to defend the need to help animals in any disaster situation, be it anthropogenic, natural, or hybrid. To this end, I will first establish a brief foundation of the antispeciesist principles that have been advocated by different theorists over the last decades. Then, I will describe the conflict between environmental and animal approaches as a problem for the consideration of animals in unfavorable situations. This will be followed by the ways in which animals can be harmed (...) in such contexts. After that, I will argue that many anthropogenic disasters affect animals, but they also deserve aid in the face of natural disasters: they are sentient beings and capable of suffering just like humans, to whom help is offered unconditionally in such cases. Finally, I will propose sentience, particularly suffering, and an ecofeminist and antispeciesist approach to address the situation of animals in disaster situations in a dialogic way between environmentalist and individual-centered positions. (shrink)

This article highlights the challenge of environmental inequality in France within the framework of social-ecology, an approach relating ecological crises to social issues, especially inequality. It starts by defining the notions of environmental inequality and environmental justice within the framework of the; ‘capability approach’ and then reviews recent empirical studies that show how air pollution, chemical and noise pollutions, access to environmental resources and exposure to social-ecological disasters are socially differentiated in France and can be (...) understood, under the definition adopted in this article, as a form of injustice. It concludes by reviewing issues raised by environmental inequality in France and exploring policy solutions able to address this challenge. (shrink)

The nineteenth century is often remembered as the age in which steamships and steam locomotives connected the globe with a speed and efficiency previously unseen. Although contemporaries frequently equated the use of these rapid-transportation technologies with the progress of civilization, their expansion also had some negative consequences. Among these was the more rapid and widespread diffusion of many diseases along transportation corridors as nonhuman stowaways on ships and trains. Most infamously, cholera extended its reach globally by appropriating and using modern (...) transportation routes in ways that were unintended and disastrous for their human creators. This article goes beyond the technological optimism of the time, and its now widely accepted pitfalls, and expands the scope of Anatolian provincial modernization to incorporate a complex web of interactions between human and nonhuman agents in the context of technological use and nonuse. It argues for a complex cocreation of modern conditions between these agents, rather than seeing these conditions as solely produced by human actions or environmental limits. Among the different human agents, interaction greatly increased between Ottomans and European states and their citizens. As the Ottoman Empire became increasingly integrated into global transportation and economic networks, it also experienced the spread of cholera. In the Anatolian interior, cholera epidemics spread along the railroad. I examine the 1893 cholera epidemic in Eskişehir, an important junction town on the Ottoman Anatolian Railroad, which had just begun operation the previous year. The railroad was widely celebrated for its intended uses: tremendously increasing the speed and transportable volume of cargo and enabling travel for military and nonmilitary purposes. The cholera epidemic, however, was enabled by the unwitting use of the railroad lines as conveyors of sickness and death. Furthermore, human attempts to stop cholera’s spread by interrupting train service undermined the technology’s intended uses but also demonstrated the availability and potential effectiveness of nonuse as an option. (shrink)

T. C. Boyle’s A Friend of the Earth (2001), tells the story of Tyrone Tierwater, a one time monkeywrencher and environmental avenger for “E. F.!” (Earth Forever!) who we first meet in 2025 in his mid-seventies. Tierwater is now working for a character based on Michael Jackson, who in his semi-retirement has employed the elder eco-warrior to help save some of the last remnants of a few dying species – warthogs, peccaries, hyenas, jackals, lions and what is likely the (...) last Patagoninan fox. The not too distant environmental future painted by Boyle is a disaster. Global warming has finally caught up to us with a vengeance and even the secure shores of the U.S. are wracked by unmitigated cycles of flooding and drought seriously degrading most semblances of life as we know it. To be sure, though, people, and some versions of progress, go on. While most affordable food and drink is limited to some combination of catfish and sake (very little else having survived decades of disastrous weather and a series of crop blights), and there are constant threats of new strains of life-threatening and highly contagious diseases, suburban development continues and new humans come into existence with the promise, at least in the developed world, of longer life spans. But Boyle does not give us anything like the overly optimistic views expressed by some conservative columnists who dismiss the need for global climate treaties; this is not an environmental future that is only felt with difficulty in the underdeveloped south requiring simpler economic readjustments for Americans without a substantial shift in lifestyle. The world.. (shrink)

This chapter explores the connection between the general discourse on human–environment relations and the study of natural hazard. The late Gilbert White, one of the leading geographers of the twentieth century and a leader in environmental hazards research endeavored to bring the idea of hazard and natural disaster back into the realm of public discourse and not let technical expertise and management limit its study. According to Kenneth Hewitt, ignoring the study of natural disaster puts a gaping hole in (...) the “fabric of productive and orderly human relations with the habitat.” The study of natural disasters presents two contrasting views: on the one hand, they are considered the source of destruction of landscapes and, on the other, they are welcomed as dramatic moments of landscape change and renewal. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 46, no. 2. © 2020 by Feminist Studies, Inc. 431 Cynthia Belmont and Angela Stroud Bugging Out: Apocalyptic Masculinity and Disaster Consumerism in Offgrid Magazine Popular conceptions of survivalism in the United States typically feature the eccentric, backwoods, working-class figures found in television shows such as Doomsday Preppers and Prepper Hillbillies. Offgrid magazine, which first hit the stands in the summer of 2013, however, sells a compellingly (...) bourgeois personal connection to disaster in the vein of men’s self-improvement literature, wherein successful masculinity requires courage, preparedness for calamity, and the resources to shop. Each issue of Offgrid focuses on a “real-life” survivalist or a singular catastrophic event that is dramatically represented on the cover by a self-sufficient man decked out in gear that will allow him to survive a crash landing, escape a city devastated by an earthquake, navigate the hazards of a hacker-created blackout, or evade the destruction of an erupting volcano.1 Filled with articles offering tips on how to prepare, self-defense strategies, profiles of survivalists, disaster scenarios, gear reviews, and advertisements, Offgrid mainstreams prepper culture by retooling the The authors contributed equally to this article; the order listed is alphabetical and should not be construed as implying differing contributions. 1. The terms “survivalist” and “prepper” apply to anyone committed to honing the skills and acquiring the resources required to survive in any context, including disasters, and are used interchangeably in Offgrid. 432 Cynthia Belmont and Angela Stroud face of apocalyptic survival as a regular-guy protagonist whose low-profile normalcy disguises the smoldering heroic potential that will ignite within him when disaster strikes. In this article, drawing upon insights from the sociology of masculinity, environmental feminism, and ecocriticism, we examine the representation of gender, nature, and disaster in issues of Offgrid, spanning nearly three years, from June 2015 through February 2018. While vivid depictions of cataclysm might seem provocative enough to captivate the Offgrid reader, we argue that its principal appeal is that it gives its ninety -one-percent male audience the opportunity to engage directly in what Casey Kelly terms “apocalyptic manhood,” an emergent version of American masculinity that “confirm[s] the necessity of masculine skills as society meets its demise.”2 Thus, Offgrid provides an occasion for readers to salvage a masculinity that feels perpetually threatened within contemporary American culture—a highly effective strategy in promoting the expansion of what we term disaster consumerism. We concur with ecofeminist Greta Gaard’s contention that “masculine gender identity has been constructed as so very antiecological, and thus its interrogation and transformation seem especially crucial” at this time of environmental crisis; this concern resonates particularly poignantly with regard to the apocalyptic imaginary.3 Marketing Disaster, Selling Masculinity Scholars have long argued that commercial media play an important role in circulating gender ideals that are “rooted in consumer capitalism wherein profit can be produced by generating insecurity about one’s body and one’s consumer choices.”4 Of course, despite their influence, advertisers do not create insecurities out of whole cloth; rather, they operate within the context of shifting gender discourses and cultural anxieties. Whereas the authors of a 2005 study found that alcohol ads portrayed men as affable losers who, rejected by strong women, 2. “2018 Recoil Offgrid Media Kit,” Recoil Offgrid; Casey Ryan Kelly, “The Man-pocalypse: Doomsday Preppers and the Rituals of Apocalyptic Manhood,” Text and Performance Quarterly 36, no. 2–3 (2016): 96. 3. Greta Gaard, Critical Ecofeminism (New York: Lexington Books, 2017), 167 (italics in original). 4. Susan M. Alexander, “Stylish Hard Bodies: Branded Masculinity in Men’s Health Magazine,” Sociological Perspectives 46, no. 4 (2003): 551. Cynthia Belmont and Angela Stroud 433 were driven to drink with their buddies, an analysis of Super Bowl commercials just five years later demonstrated that the tone had become “a simpler, angrier one [that was] crafted to galvanize men to buy.”5 The authors of the latter study suggest that the masculine aggression in the ads they analyzed reflects men’s economic insecurities, which advertisers exploit by encouraging men to feel nostalgic for and frustrated about their diminished power. Ads telling men to “wear the pants” and take a stand... (shrink)

Fears about the sustainability of oil-rich communities and hopes that petroleum would fuel financial, social, and moral renewal have accompanied the oil industry since its inception in the mid-nineteenth century. With each successive ecological disaster caused by oil spills, debates over the industry's ecological sustainability sharpen. Discussions about the geological sustainability of the petroleum industry intensify when oil supplies tighten, and dissipate when they increase. Although concerns about the moral viability of communities dependent on oil have become radically unfamiliar since (...) the late nineteenth century, these, too, were once central to debates about the effects of oil on human society. In the nineteenth century, the progress that oil promised to bring was to be measured not only in material wealth, but in the attainment of social harmony and the attenuation of political strife. (shrink)

Does the interaction between climactic demands, monetary resources, and freedom suggest a more general relationship between the environmental challenges that human societies face and their resources to meet those challenges? Using data on press freedom (Van de Vliert 2011a), we found no evidence of a similar interaction with natural resources (as measured by oil exports) or risk for natural disasters.

Despite a growing literature on environmental inaction, it remains poorly understood. This article examines much of this literature including environmental ethics, policy studies, disaster theory, and psychology. Among the many existing explanations, we examine shifting values, rational incentives, and psychological barriers to action. Ultimately, we show how most of these explanations rely on simplistic assumptions about subjectivity. To address this, we apply the phenomenology of Maurice Merleau-Ponty to show how an understanding of habit informed by Merleau-Ponty’s phenomenology reveals (...) the deeper conditions of both action and inaction. (shrink)

Environmental disasters, such as the recent oil spill caused by the sinking of the Prestige off the coast of Spain, constitute problems that call for scientific analysis and political decisions. They open up, moreover, a spectrum of questions that call for an analysis from the perspective of a broadened conception of bioethics.

This paper attempts to critique the existential philosophy of Martin Buber’s theory of the “I-Thou” using the Yoruba concept of okun omo iya. The need for the realization of a sustainable environment has been a point of focus for researchers, scholars, and government policy makers. The reason for this realization is not far-fetched. According to a record from World Health Organisation (WHO), one-quarter of all deaths worldwide are attributed to over-exploitation and reckless usage of the environment. This undoubtedly has caused (...) several human-induced disasters such as floods. The reckless usage and abuse of the environment is predicated on the domineering tendency of humans towards the environment. Martin Buber, in his existentialist philosophy, argues that humans should treat their relations as “I-Thou” (as subjects) and not as “I-It” (as objects). It follows that humans must be considerate in relating with each other such that fellow humans should not be treated as a means to an end, rather as ends in themselves. Simply put, fellow humans should not be seen as objects that others can either control, dominate, or subdue. However, Buber’s existentialist philosophy is human-centered, as it excludes the non-human entities and as well, failed to explain the relationship that should exist between humans and non-human entities. Hence, the Yoruba concept of okun omo iya will be used as a paradigm to remodel and re-configure the existentialist philosophy of Buber in a way that is environmentally inclusive. (shrink)

In the midst of the current ecological crisis, there is often lofty talk of the need for humanity to ‘overcome its divisions’ and work together to tackle the big challenges of our time. But as this new book by Razmig Keucheyan shows, the real picture is very different. Just take the case of the siting of toxic waste landfills in the United States: if you want to know where waste is most likely to be dumped, ask yourself where Blacks, Hispanics, (...) Native Americans and other racial minorities live and where the poorest neighbourhoods are. This kind of ‘environmental racism’ is by no means restricted to the United States: it is very much a global phenomenon. Keucheyan show how the capitalist response to the crisis has been marked by a massive expansion in ‘environmental finance’. From ‘carbon markets’ to ‘pollution permits’, ‘climate derivatives’ and ‘catastrophe bonds’, we are seeing a proliferation of nature-related financial products. Instead of tackling the root of the problem, the neoliberal strategy seeks to profit from environmental risks. Moreover, with the rise in natural disasters, resource scarcity, food crises, the destabilization of the poles and oceans and the prospect of tens of millions of ‘climate refugees’, Western powers are increasingly adopting a military response to ecological problems. The Cold War is over: welcome to the ‘green wars’. From New Orleans to the Siachen glacier via the Arctic floes, Keucheyan explores the landmark sites of this new ‘climate geostrategy’. Through a sharp critique of the way capitalism responds to environmental disaster, this innovative book provides a fresh perspective on some of the most critical issues confronting our societies today. (shrink)

Social forestry, in contrast to traditional forestry, is intended to meet biological/environmental, procedural and equity goals. Social forestry projects may not fulfill this multiplicity of goals either because priority is given to a single goal or because various factors including the structure and norms of implementing institutions and the distribution of local power overwhelm procedural and distributive intentions. Thus, despite participatory and equitable project designs, social forestry projects may result in the distribution of benefits to the rich and costs (...) to the poor and products that either have little local value or lose their value over time. Factors leading to these outcomes are explored and countervailing measures considered. (shrink)

After the moral framework of sustainable development, the focus on climate change appears to take a lead in the practice and theory of environmental education. Inherent in this perspective is an apocalyptic message: if we do not rapidly change our use of energy resources, we will severely harm the life conditions of our children and grandchildren. In this article we argue that environmental educators should liberate us from this highly instrumental dictate by taking their cue from our daily (...) care for our environment as revealed in child?s play in nature. Inherent in the interaction of the Homo ludens with nature is a spiral time experience. This time condition elicits a particular responsibility: rather than calculating which means are necessary to prevent future disasters, we should respond with care to the concentric circles of an open and indefinite future. Therefore, environmental education should not aim to prevent future disasters, but foster anticipating care for nature. (shrink)

In the light of the environmental crisis caused by unprecedented accelerating interrelated changes accompanied by the most recent ones caused by the COVID-19 pandemic and the humanitarian, refugee, and nuclear crisis provoked by the Russian invasion of Ukraine, contemporary society has been challenged to confront these complex and uncertain times and to recognise a considerable need to respond not only to the environmental crisis but to multiple crises in general. Another critical question to be answered by contemporary society, (...) which is also a research question in this review, is how an efficient response to crises caused by those accelerating interrelated changes should be organised. Therefore, for the purpose of answering the above research questions, this literature review-based article aims to examine the empirical studies on community responses to environmental crises. The results of the seventeen analysed articles on community responses to environmental crises and disasters indicate that these responses, given by either members of the directly affected community or by local, regional, or central authorities, were in majority of cases not integrated, as if the collective effort to cope with the emergency were organised simultaneously yet apart. Another observation is that the first respondents on site, who often were also directly affected by an emergency, performed a significant role in response as they had and pooled necessary material and non-material resources, for instance, experience, practical knowledge, and equipment. Based on these findings, the author argues that for future crisis and disaster research, it is essential to examine those cases where there has been indeed an efficient integrated response organised as a result of joint cooperation between all affected actors so that such accounts are incorporated into future disaster preparedness strategies for the organisation of more effective response. (shrink)

Like the rest of the developed world, African nations are now subject to consumerist tendencies of the global economic architecture and activities, which excessively exploit natural resources for profits and are at the centre of what this article describes as ‘disharmony between nature and humanity’. The exploitative nature of consumerist tendencies requires healing and restoration as it leads towards unpredictable and destructive weather patterns in which the relationships between human activity and the environment have created patterns and feedback mechanisms that (...) govern the presence, distribution and abundance of species assemblages. Disharmony is employed to describe the exploitative nature of consumerist tendencies that lead to unpredictable weather patterns. The consequences include climate change and natural disasters such as floods, drought and environmental pollution, which have been severely experienced in Southern Africa recently. This article provides a qualitative literature review on recent religious and ecumenical responses to climate change crisis and draws on the notions of ‘cultural landscapes’ and ‘ecotheology’ to highlight an exploitative relationship, which is characterised by disharmony in the relationship between humanity and nature. This illustration demonstrates how the concept of unity between ‘self and the entire Kosmos’ in African worldview presents a potentially constructive African theology of ecology. Amongst other recommendations, the article proposed that in order for humanity to restore harmony and attain fullness of life – oikodome – with nature the notions of healing, reconciliation, liberation and restoration should be extended to human relations or interactions with nature and all of God’s creation.Contribution: This article represents a contextual and systematic reflection on climate challenges facing the African context within a paradigm in which the intersection of philosophy, religious studies, social sciences, humanities and natural sciences generates an interdisciplinary, multidisciplinary and transdisciplinary contested discourse. (shrink)

This book is about the journey that humanity has taken over the last 2500 years in its understanding of religion, philosophy and to bring us to the brink of planetary destruction. This should be read by anyone with an interest in understanding religion, philosophy, the approach of modern medicine or the roots of our current climate crisis and ecocide. They will learn that the roots of our current planetary crisis in the early 21st century stem well beyond the fossil fuel (...) industry and actually have their origins in shifts in paradigms of philosophy and religion going back 2500 years and continuing their pervasive influence well into the 20th and 21st centuries in order to help provide a root cause analysis to help comprehensively address humanity's greatest problem of the 21st century. The book is different from other similar books in that it does not merely look at the abuses of the fossil fuel industry, humanity's excessive use of plastic or even civilizational changes from tribal to more individual societies; rather, it looks at how our abuses in understanding and applying philosophy, religion and scientific medical understanding have taken humanity to the self-inflicted brink of planetary destruction. (shrink)

Concern for global warming, climate change and pollution has grown in recent years, with countries across the world facing natural disasters on unprecedented scales. The communication of environmental protection is therefore a necessary area of enquiry, especially from a Conceptual Metaphor Theory perspective. The present article explores (1) how the themes of global warming, climate change, pollution and activism are conceptualized in a corpus of 51 noncommercial advertisements, (2) the interaction of metonymy with metaphor, (3) the distribution across (...) verbal and visual modes of metaphoric source and target domains, and (4) how value is evoked. Findings show that half of the corpus frames environmental themes through source domains such as weapons, predators and natural disasters. The other half triggers incongruous mappings, such as between concrete entities, and relies on metonymic processes of inference to access the main rhetorical message. Among the most frequent metonymies, CAUSE-EFFECT and CATEGORY FOR SALIENT PROPERTY highlight the negative effects of the represented phenomena. Multimodality usually occurs within source and/or target domains rather than across the metaphoric mapping. Most of the campaigns project mixed value, where a negative evaluation of a theme is accompanied by a positive message, inviting the audience to take action. (shrink)