Environmental ethics can be cultivated in China and other Asian countries based on Chinese philosophical perspectives. Two major Chinese philosophies relevant to the issues of environmental ethics—Confucianism and Taoism—suggest certain approaches to developing environmental ethics. These approaches can complement each other in developing a Chinese or East Asian theory of environmental ethics. Drawing on these perspectives, China’s Wolong National Nature Reserve can face the challenge of protecting its pandas while developing the local economy. By adopting a set of strategies with (...) elements from both Confucianism and Taoism, Wolong has fared well in both protecting pandas and promoting environmental ethics. This case has implications for both managerial researchers and practitioners. (shrink)

Important marine mammal areas (IMMAs)—‘discrete habitat areas, important for one or more marine mammal species, that have the potential to be delineated and managed for conservation’ (IUCN Marine Mammal Protected Areas Task Force 2018, p. 3)—were introduced in 2014 by the IUCN Marine Mammal Protected Areas Task Force to support marine mammal and wider ocean conservation. IMMAs provide decision-makers with a user-friendly, actionable tool to inform them of the whereabouts of habitat important for marine mammal survival. However, in (...) view of their non-prescriptive, evidence-based and biocentric nature, the conservation effectiveness of IMMAs is strictly dependent on politicians’ willingness to make use of them. It has been the customary task of advocacy non-governmental organisations to lobby decision-makers to stimulate respect for environmental law, but the scientific community is increasingly joining this effort. Scientists can effectively strengthen a healthy relationship between scientific objectivity and political advocacy without damaging the credibility of conservation science. Thus, those undertaking the identification of IMMAs can be among those responsible for strongly advocating the implementation of IMMAs and other conservation initiatives. (shrink)

Important marine mammal areas (IMMAs)—‘discrete habitat areas, important for one or more marine mammal species, that have the potential to be delineated and managed for conservation’ (IUCN Marine Mammal Protected Areas Task Force 2018, p. 3)—were introduced in 2014 by the IUCN Marine Mammal Protected Areas Task Force to support marine mammal and wider ocean conservation. IMMAs provide decision-makers with a user-friendly, actionable tool to inform them of the whereabouts of habitat important for marine mammal survival. However, in (...) view of their non-prescriptive, evidence-based and biocentric nature, the conservation effectiveness of IMMAs is strictly dependent on politicians’ willingness to make use of them. It has been the customary task of advocacy non-governmental organisations to lobby decision-makers to stimulate respect for environmental law, but the scientific community is increasingly joining this effort. Scientists can effectively strengthen a healthy relationship between scientific objectivity and political advocacy without damaging the credibility of conservation science. Thus, those undertaking the identification of IMMAs can be among those responsible for strongly advocating the implementation of IMMAs and other conservation initiatives. (shrink)

The greatest threat faced by wild animals often comes from the destruction of their habitats by humans. Traditional environmental-conservation paradigms often fail to prevent this destruction. This paper claims that, where access to habitat is a necessary condition of their continued existence or wellbeing, wild animals have sufficiently strong interests in their habitat to generate rights to it. The paper argues that these rights should be instantiated in the form of collective usufructuary property rights, and, in cases of (...) serious and systematic violation of these rights, wild animals gain a remedial right of secession for their habitat. (shrink)

A close scrutiny of a European Community directive on habitats and of the statutory instrument by which it is implemented in Britain reveals small but nevertheless significant concessions towards an ecocentric approach. Planning law now allows interference in the habitats of protected species only when human interests are demonstrably overriding. Recent decisions of the European Court of Justice have given a very restrictive interpretation of the circumstances in which such interference may be permitted. The implications for further ecocentric influence in (...) environmental law are discussed. (shrink)

This paper examines why fundamental freedoms are so unevenly distributed across the earth. Climato-economic theorizing proposes that humans adapt needs, stresses, and choices of goals, means, and outcomes to the livability of their habitat. The evolutionary process at work is one of collectively meeting climatic demands of cold winters or hot summers by using monetary resources. Freedom is expected to be lowest in poor populations threatened by demanding thermal climates, intermediate in populations comforted by undemanding temperate climates irrespective of (...) income per head, and highest in rich populations challenged by demanding thermal climates. This core hypothesis is supported with new survey data across 85 countries and 15 Chinese provinces and with a reinterpretative review of results of prior studies comprising 174 countries and the 50 states in the United States. Empirical support covers freedom from want, freedom from fear, freedom of expression and participation, freedom from discrimination, and freedom to develop and realize one's human potential. Applying the theory to projections of temperature and income for 104 countries by 2112 forecasts that (a) poor populations in Asia, perhaps except Afghans and Pakistanis, will move up the international ladder of freedom, (b) poor populations in Africa will lose, rather than gain, relative levels of freedom unless climate protection and poverty reduction prevent this from happening, and (c) several rich populations will be challenged to defend current levels of freedom against worsening climato-economic livability. (shrink)

ABSTRACT In their recent efforts to protect the Southern Resident killer whale population in the Salish Sea and bring ‘Lolita’ home, the Lummi Nation exposed significant limitations to species and habitats as values in Western conservation models. Where Indigenous conservation falls outside this scope, it is often invisible to or actively suppressed by the settler state. The conservation practices of NOAA, in accordance with the federal policy of the ESA, have amounted to extractive colonial enterprises, treating the whales as educational, (...) economic, and environmental possessions while degrading the relationship of the Lummi to the whales as relatives and attacking Lummi sovereignty. (shrink)

Industrialized agriculture currently substitutes many of the ecological functions of soil micro-organisms, macroinvertebrates, wild plants, and vertebrate animals with high cost inputs of pesticides and fertilizers. Enhanced biological diversity potentially offers agricultural producers a means of reducing the cost of their production. Conservation of biodiversity in agricultural landscapes may be greatly enhanced by the adoption of certain crop management practices, such as reduced pesticide usage or measures to prevent soil erosion. Still, the vast monocultures comprising the crop area in many (...) Canadian agricultural landscapes are often of limited conservation value, thus the inclusion of appropriate wildlife habitat in and around arable lands is a fundamental prerequisite for the integration of wild species within agricultural landscapes. This review of current literature considers the potential for non-crop areas within agricultural landscapes to be reservoirs of agronomically beneficial organisms including plants, invertebrates, and vertebrate species. Non-crop habitats adjacent to crop land have been identified as significant for the maintenance of plant species diversity, for the conservation of beneficial pollinating and predatory insects, and as essential habitat for birds. A key component for enhancement of biodiversity is the reintroduction of landscape heterogeneity by (1) protection and enhancement of key non-crop areas, (2) smaller fields and farms, and (3) a greater mixture of crops, through rotation, intercropping and regional diversification. The benefits of increased biodiversity within arable lands are reviewed for various species groups. In the Canadian context, any serious attempt to derive significant agronomic benefit from increased biodiversity will require considerable changes in the agricultural programs and policies which shape mainstream industrialized agriculture. The problems of crop depredation by vertebrate species, weed and insect competition, which still represent significant impediments to the creation and proper management of wildlife habitat, are also discussed. (shrink)

Agriculture in the Netherlands is a critical industry, in terms of both its share of available land and its importance to the Dutch economy. Cultural-technical improvements and intensification of land use have resulted in increased productivity, but have also threatened vulnerable and valuable natural habitats and landscapes. TheRelatienota, a government report issued in 1975, introduced an environmental policy implemented by regulation in 1983 and 1988. Under this policy,Relatienota areas (management areas and reserves) are established. Farmers in management areas voluntarily enter (...) private contracts (management agreements) with the government, in which they promise to tailor agricultural production to nature and landscape conservation. By compensating farmers for activities that maintain existing natural conditions, management agreements provide the incentive for extraordinary efforts to protect agricultural environments for valuable plant and animal species. Particularly sensitive natural areas, where environmental values are incompatible with economic farming, are identified as reserves, and the land is purchased for specialized management.AlthoughRelatienota policy has been implemented on a limited number of hectares, it is an important component of the efforts in the Netherlands to protect and preserve vulnerable natural areas. As a model of negotiated cooperation between government, farmers, and nature protection interests, its success may encourage other nations in the Economic Community to use private contracts to further societal goals. (shrink)

This paper contributes to biodiversity and species extinction literature by examining the relationship between corporate accountability in terms of species protection and factors affecting such accountability from forward-thinking companies. We use triangulation of theories, namely deep ecology, legitimacy, and we introduce a new perspective to the stakeholder theory that considers species as a ‘stakeholder’. Using Poisson pseudo-maximum likelihood regression, we examine a sample of 200 Fortune Global companies over 3 years. Our results indicate significant positive relations between ecologically conscious (...) companies that are accountable for the protection of biodiversity and species extinction and external assurance, environmental performance, partnerships with socially responsible organizations and awards for sustainable activities. Our empirical results appear to be robust in controlling for possible endogeneities. Our findings contribute to the discussion on the concern of species loss and habitat destruction in the context of corporate accountability, especially in responding to the sixth mass extinction event and COVID-19 crisis. Our results can also guide the policymakers and stakeholders of the financial market in better decision making. (shrink)

This article explores protection efforts that have arisen in the New York City metropolitan area around the monk parakeet, a nonnative bird that has achieved a broad distribution outside its native habitat range. In some urban regions in which populations are established, controversy has developed around the parakeets’ use of utility infrastructure and potential impacts on native species and agricultural crops. This case provides an opportunity to explore animal protection rhetoric about nonnative species, an understudied topic, considering (...) the great extent to which species have become established in ecosystems outside their natural ranges and the persistence of public affinity for nonnative plants and wildlife. This article identifies four major frames through which advocates have delivered the birds to public and legal audiences and considers how they have mobilized and handled notions of “nonnative-ness” in their advocacy work. (shrink)

Biodiversity is the key indicator of a healthy planet and healthy society. Losses of biodiversity have now become widespread and current rates are potentially catastrophic for species and habitat integrity. Biodiversity, Sustainability and Human Communities advocates both the preservation of the best remaining habitats and the enhancement of new biodiverse habitats to ensure that they cope with human impact, climate change and alien species invasion. The authors argue that these aims can be achieved by a mix of strict (...) class='Hi'>protection, inclusive involvement of people inside and adjacent to reserves, and by combining livelihoods and social well-being in all future biodiversity management. Case studies from regions around the world, including Europe, the United States, Latin America and Africa are examined and discussed, and the contributors include political scientists, economists and ecologists. (shrink)

The author offers a conceptual investigation of the tension between openness and protection in well-developed welfare states. Because of a combination of demographic tendencies and labor market shortages, a growing number of European welfare states is currently exploring market-led immigration policies. However, the level of protection these welfare states offer seems hard to reconcile with the low threshold markets that are needed to incorporate newcomers. The author argues that the “solution”lies not so much in a clear political choice (...) for either but rather in the coordinated institutionalization of differentiated citizenship rights. The author illustrates this case with examples taken from the Dutch context, claiming further that the particular combination of corporatist welfare arrangements and the tradition of lenient enforcement in the Netherlands provides a “natural”habitat for the kind of regime pluralism that differentiated citizenship requires. (shrink)

Herein we examine the theory and practical limits of designing a voluntary incentive scheme to protect endangered species on private land. We consider both an ay-ante scheme, in which a contract to the landholder depends only on what the landholder reports, and an ay-post scheme, in which a contract to the landholder depends on reports from all landowners. Except in special cases, the ex-ante scheme never implements the full information allocation, and can actually set aside too much land. In contrast, (...) expected habitat size under the ex-post scheme is smaller than both the ex-ante and full information allocations. (C) 2001 Elsevier Science (USA). (shrink)

This article submits a proposal to replace the term sustainability with the term ‘ecological justice’. This novel expression adds to the term Anthropocene, which largely ignores the significant differences from the perspective of justice concerning which human cultures have profoundly reshaped the Earth. Ecological justice refers to the fact that the Earth is the habitat not only of human beings but also of a multitude of other life forms and includes the rights of nonhuman creatures. Over and above this, (...) the term ecological justice speaks to the rights of marginalised people who suffer because of the destruction of natural resources without having significantly contributed to their misuse. In this sense, a new orientation toward the integrity of creation is necessary to overcome the one-sided technicist and economically determined attitude that has become so typical of modern thinking in the Global North. Churches are challenged to develop an integrative concept of ecological justice from the perspective of the biblical tradition, including recent initiatives such as the ‘Wuppertal Call’.Contribution: To overcome generalising and anthropocentric perspectives, the proposal of this article argues for the preferred term, ‘ecological justice’. This term is inclusive to nonhuman communities in nature, taking into account the effects of environmental destruction on marginalised people. The challenge should be to develop an integrative and unifying concept of ecological justice. The following contribution addresses the question of semantics concerning the key concepts underpinning ecological challenges. (shrink)

The essay title is also the overarching content of the article published in Conservation Letters, August 2023. One of the article’s most notable findings is mentioned as follows: “Specifically, threatened vertebrate fauna with habitat capable of supporting highvalue productive lands received less protection and experienced greater habitat loss.”.

Ideas of wilderness in North America are evolving toward some new configuration. Current wilderness ideology, among other weaknesses, has been charged with encouraging a radical separation between people and nature and with being inadequate to serve the protection of biodiversity. Sustainable development and “wise use” privatization of wildlands have been offered as alternatives to the Western wilderness concept. I review this wilderness debate and argue that critical distinctions between wildness and wilderness and self and other must be settled before (...) alternatives can be considered. I look closely at arguments for sustainable development and argue that the limits on the human use of nature are discounted and technological management of wildlands is emphasized. I also argue that the “wise use” response to wilderness is a radically utilitarian option that does not contribute to evolving ideas of wilderness or sustainability and that replacing the sustainable development idea with sustainable landscape protection might better serve both wildness and human projects. Finally, I offer the ways of life of post-migratory ecosystem-based cultures as models of appropriate human behavior within a management framework of habitat protection for viable populations of all native species and conclude that our purpose in protecting wildness is not to preserve nature or to improve it, but rather to learn a sense of limits from it and to model culture after it. (shrink)

The Endangered Species Act of 1973 (ESA) is America's strongest environmental law. Its citizen-suit provisionany personawards implicit intrinsic value, de facto standing, and operational legal rights (sensu Christopher D. Stone) to listed species. Accordingly, some cases had gone forward in the federal courts in the name of various listed species between 1979 (Palila v. Hawaii Dept. of Land & Natural Resources) and 2004 (Cetacean Community v. Bush), when the Ninth Circuit Court of Appeals ruled that animals could not sue in (...) their own name. Because the Supreme Court has interpreted its habitat destruction as the of a listed species, some have argued that enforcement of the ESA's critical-habitat-protection provision is a of private property without just compensation, contrary to the Fifth Amendment of the Constitution. The courts have not agreed. The ESA citizen-suit provision appears to waive federal-court standing requirements devolved from Article III of the U.S. Constitution, creating much confusion and mutually contradictory rulings. A series of cases (culminating with Bennett v. Spear) reconciles the ESA's citizen-suit provision with the particularized and concrete standing requirements devolved from Article III. (shrink)

The Endangered Species Act of 1973 is America's strongest environmental law. Its citizen-suit provision—permitting “any person” whomsoever to sue on behalf of a threatened or endangered species—awards implicit intrinsic value, de facto standing, and operational legal rights to listed species. Accordingly, some cases had gone forward in the federal courts in the name of various listed species between 1979 and 2004, when the Ninth Circuit Court of Appeals ruled that animals could not sue in their own name. Because the Supreme (...) Court has interpreted its habitat destruction as the “taking” of a listed species, some have argued that enforcement of the ESA's critical-habitat-protection provision is a “regulatory taking” of private property without just compensation, contrary to the Fifth Amendment of the Constitution. The courts have not agreed. The ESA citizen-suit provision appears to waive federal-court standing requirements devolved from Article III of the U.S. Constitution, creating much confusion and mutually contradictory rulings. A series of cases reconciles the ESA's citizen-suit provision with the particularized and concrete “injury-in-fact” standing requirements devolved from Article III. (shrink)

New Zealand fisheries management reforms are being conducted in terms of 'balancing' of interests and reconciliation of conflicting claims over ownership and use. Fisheries legislation seeks efficient levels of fishing effort, while establishing 'environmental bottom lines' for stock conservation; resource management law requires, alongside efficiency of resource use, consideration for species diversity and 'the intrinsic values of ecosystems' ; and the Treaty of Waitangi safeguards customary practices and life-support requirements for the Maori people. This paper analyses these antinomies in terms (...) of contrasting ethical positions – utilitarian rationality, versus an ethic of reciprocal hospitality – and shows how fisheries management policies can be formulated on this basis. (shrink)

“Offsetting” habitat destruction has widespread appeal as an instrument for balancing economic growth with biodiversity conservation. Requiring proponents to pay the nontrivial costs of habitat loss encourages sensitive planning approaches. Offsetting, biobanking, and biodiverse carbon sequestration schemes will play an important role in conserving biodiversity under increasing human pressures. However, untenable assumptions in existing schemes are undermining their benefits. Policies that allow habitat destruction to be offset by the protection of existing habitat are guaranteed to (...) result in further loss of biodiversity. Similarly, schemes that allow trading the immediate loss of existing habitat for restoration projects that promise future habitat will, at best, result in time lags in the availability of habitat that increases extinction risks, or at worst, fail to achieve the offset at all. We detail concerns about existing approaches and describe how offsetting and trading policies can be improved to provide genuine benefits for biodiversity. Due to uncertainties about the way in which restored vegetation matures, we propose that the biodiversity bank should be a savings bank. Accrued biodiversity values should be demonstrated before they can be used to offset biodiversity losses. We provide recommendations about how this could be achieved in practice. (shrink)

The moth snowstorm, a phenomenon Michael McCarthy remembers from his boyhood when moths 'would pack a car's headlight beams like snowflakes in a blizzard,' is a distant memory. Wildlife is being lost, not only in the wholesale extinctions of species but also in the dwindling of those species that still exist. The Moth Snowstorm records in painful detail this rapid dissolution of nature's abundance and proposes a radical solution: that we recognize our capacity to love the natural world. Arguing that (...) neither sustainable development nor ecosystem services have proven adequate as defenses against pollution, habitat destruction, species degradation, and climate change, McCarthy asks us to consider nature as an intrinsic good and an emotional and spiritual resource, capable of inspiring joy, wonder, and even love. An award-winning environmental journalist, McCarthy presents a clear, well-documented picture of what he calls 'the great thinning' around the world, while interweaving the story of his own early discovery of wilderness and a childhood saved by nature. Drawing on the truths of poets, the studies of scientists, and the author's long experience in the field, The Moth Snowstorm is part elegy, part ode, and part argument, resulting in a passionate call to action. (shrink)

This introduction to biological conservation assesses the value judgments at the heart of conservation. The author elaborates on such questions as: how much habitat does an endangered species require?; does this particular species deserve to be saved?; who will pay for its upkeep?; and much more.

Climate change, habitat loss, rising extinction rates - such problems call for more than just new policies and practices. They raise fundamental questions about the world and our place in it. What, for instance, is the natural world? Do we humans belong to it? Which parts of it are we morally obliged to protect? Drawing on an exceptionally wide range of sources, from virtue ethics to Buddhism, leading environmental philosopher Simon P. James sets out to answer these vitally important (...) questions. The book begins with a discussion of animal minds, before moving on to explore our moral relations with non-human organisms, ecosystems and the earth as a whole. James then considers environmental aesthetics, humanity's place in the natural world and the question of what it means to be wild. In the concluding chapter, he applies his findings to the topic of global climate change, building a strong moral case for urgent action. This accessible, entertainingly written book will be essential reading for students of the environment across the humanities and social sciences. It will, moreover, be an ideal guide for anyone keen to deepen their understanding of environmental issues. (shrink)

Wildlife conservation aims to protect the natural world, plant and animal species, and the habitats they form part of and rely on for survival. More particularly, it focuses on species that are considered important, be it from economic, ecological and other perspectives, and preventing harm to these species. While conservation activities, based on common conservation values such as species fitness and biodiversity, are no doubt beneficial to animals in general, there seems to be a fundamental disjoint between this approach and (...) the mainstay of current ethical theories regarding animals, which focus on the treatment and welfare of individual entities. I will argue that the conflict between wildlife conservation and animal ethics arises both in the aims, as well as the application of conservation. In its aims, the focus on species as a whole often comes at a cost to individual animals, and in its application individual animals are often harmed as well. To demonstrate these two points, I will use the case study of the cloning and reintroduction of the currently extinct northern white rhino. I will then conclude that wildlife conservation, while aiming to benefit animals, is fundamentally at odds with any animal ethic that considers individual wellbeing as central. (shrink)

Coral reefs provide substantial benefits to humans by generating biologically diverse ecosystems and reducing coastal hazards. However, in recent years, mass mortality of coral reefs due to bleaching has been witnessed in the ocean worldwide. Bleaching induced by the loss of the symbiotic relationship between algae and coral is mainly attributed to climate change. Marine protected areas (MPAs) can effectively prevent local disturbances but are less likely to conserve the coral reefs from global events like climate change. Other conservation and (...) restoration methods can be useful to protect and replenish the coral population temporarily, but whether they are feasible as sustainable conservation strategies is still equivocal. Coral reef mass mortality is not an exceptional occurrence but is linked to various instances of ecological loss, serving as an S.O.S. signal of severe prolonged climate extremes. (shrink)

Americans’ excessive consumption of food harms their health and quality of life and also causes direct and indirect environmental degradation, through habitat loss and increased pollution from agricultural fertilizers and pesticides. We show here that reducing food consumption could improve Americans’ health and well-being while facilitating environmental benefits ranging from establishing new national parks and protected areas to allowing more earth-friendly farming and ranching techniques. We conclude by considering various public policy initiatives to lower per capita caloric intake and (...) excessive meat consumption, and to translate this temperate behavior into substantial environmental protection. (shrink)

There are two strategies for engineering species for conservation purposes, de-extinction and gene drives. Engineering species for conservation purposes is not in principle wrong, and on common criteria for assessing conservation interventions there may well be cases in which de-extinction and gene drives are evaluated positively in comparison to other possible strategies. De-extinction is not as transformative a conservation technique as it initially appears. It is largely dependent, as a conservation activity, upon traditional conservation practices, such as captive breeding programs, (...) species reintroductions, and habitat improvement and protection. In contrast, gene drives have the potential to significantly restructure how conservation problems are framed and approached. Gene drives are therefore a much more disruptive technology for conservation philosophy and practice. (shrink)

ABSTRACT What have natural aesthetics and environmentalism in common? Not much if the former deals with nature as if it were an artwork or a gallery of art objects, or if the latter grounds the protection of nature in consequentialist terms. Suppose, however, one adopts a non-consequentialist environmentalism which, further, stakes out a primary view of nature as terrain rather than as habitat; i.e., a view which is not biocentric (life-centred), let alone anthropocentric. This environmentalism is rooted in (...) the belief that we are prima facie bound not to interfere in any of the world undefined by culture whether or not it supports life. There is a reason forbidding us from strip-mining the far side of the moon, say, even though no habitat is thereby destroyed, nor is there any blight creating visual offence to those immediately affected. To furnish the reason for such an ‘acentric’environmentalism, one needs a natural aesthetic. Why? By elimination, because the stock appeals grounding any moral stance—to rights or interests or happiness or autonomy—are unavailable. The ‘subject’of an acentric environmentalism is insensate. But an ‘acentric’aesthetic seems even more curious than its environmentalist dependent. It would entail an aesthetic viewpoint indifferent to human scale and perspective, the very factors which underwrite any cultural aesthetic. So, is such an aesthetic possible? The barest glimpse of how it might look concludes this paper. (shrink)

Financial sustainability of protected areas is one of the main challenges of management. Financial self-sufficiency is an important element in improving conservation effort in these areas. This study seeks to review best practices in recreational fee systems in different countries and to find a relevant entry fee for a wildlife sanctuary in Malaysia. The revenue of the National Elephant Conservation Center (NECC) in Kuala Gandah, Malaysia, comes from several sources, including the national government, but all these budgetary sources are strained (...) by tighter public budgets and greater demands. The present study investigates the introduction of visitor entrance fees to supplement an otherwise inadequate budget for supporting the operational costs of the sanctuary. Factor analysis and a double-bounded contingent valuation method were combined to estimate tourists' willingness to pay (WTP) the proposed entrance fee. Factor analysis showed that respondents' motivation to support the NECC with user fees is conditioned by their direct experiences with elephants, their satisfaction with NECC's educational programs and services, and other experiences it gives to users. The WTP model considered respondents' four motivation factors with their sociodemographic characteristics. Since NECC visitors arrive from both within and outside the country, this study suggests to center managers a two-tier fee structure (residents vs. nonresidents of Malaysia), based upon mean WTP estimates. This study further suggests that revenue from such an entrance fee for NECC could support the Center's management and development costs. © 2015 Elsevier B. (shrink)

In the United States, the northern spotted owl has declined throughout the Pacific Northwest even though its habitat has been protected under the Endangered Species Act. The main culprit for this decline is the likely human-facilitated invasion of the barred owl. The United States Fish and Wildlife Service conducted an experiment in which they lethally removed the barred owls from selected areas in Washington, Oregon, and California. In those locations, the northern spotted owl populations have stabilized and increased. Some (...) have argued that we should kill the barred owl to protect the northern spotted owl. In this essay, I argue that the competitive displacement of northern spotted owls by the barred owl should not be addressed by killing the later to save the former. The most powerful objection to this conclusion is that we will lose old-growth temperate rainforest without an indicator species like the spotted owl protected under the Endangered Species Act. In response, I argue that we should directly conserve old-growth temperate rainforest independent of the northern spotted owl. In effect, we need legislation and policies that protects endangered ecosystems. (shrink)

Indigenous understandings of consciousness represent an important inspiration for scientific discussions about the nature of consciousness. Despite the fact that Indigenous concepts are not outputs of a research driven by rigorous, scientific methods, they are of high significance, because they have been formed by hundreds of years of specific routes of cultural evolution. The evolution of Indigenous cultures proceeded in their native habitat. The meanings that emerged in this process represent adaptive solutions that were optimal in the given environmental (...) and social milieu. We argue that it would not be appropriate to handle these meanings as something that science considers to be wrong, or outdated relics of the human past. In contrast, Indigenous concepts and their meanings may be considered to be an important heritage of native human populations, but moreover, they are also an interesting material for analyses and inspiration for recent scientific debates. Furthermore, it is also necessary to mention another reason why the exploration of Indigenous concepts has been so topical recently. Thus far, much psychological theoretical development has been published in English as a result of research conducted in Western countries. The dominance of English and the superiority of research conducted by researchers from Western countries may be considered as a kind of barrier toward other ways of knowing. We argue that the traditional cultural knowledge coming from Indigenous societies may offer an interesting source of new thought for science. The weakening of the strong dependence of science on well-established academic circles dominated by Western theoretical perspectives may be beneficial for stimulating its further development (Sidik, 2022). Therefore, this special symposium of the Journal of Consciousness Studies aims to open the doors for other ways of knowing, For the knowing that emerged in native Indigenous cultures. We argue that the rich cultural heritage of these societies may stimulate the emergence of new analytical perspectives for scientific theorising about the nature of consciousness. For all these reasons, the Indigenous concepts of consciousness captured our interest, and we decided to start investigating them. In 2020 and 2021, we retrieved and analysed pieces of information from past ethnographical field evidence gathered in various Indigenous cultures. After removal of data about the cultures showing a high acceptance of influences from external religious traditions (e.g. Christianity, Islam or Buddhism), a comparative analysis of data from 55 Indigenous groups was conducted and published in the Journal of Consciousness Studies (Trnka and Lorencova, 2022). This primary project revealed many interesting results, but more importantly, it also showed many unexplored avenues that called for further exploration. This special symposium of the Journal of Consciousness Studies is a continuation and new development of research on the Indigenous understanding of consciousness. Past ethnographical evidence involved some valuable pieces of knowledge about Indigenous concepts of consciousness, but the relevant information was often fragmentary or even totally missing in some cases. Moreover, many authors of past ethnographic records applied a strong etic approach that clouded the understanding of native Indigenous thoughts. Therefore, the main goal of the recent symposium was to broaden the overall information basis for the analysis of Indigenous concepts of consciousness or closely related phenomena. In other words, the symposium aimed to bring more detailed knowledge of Indigenous concepts of consciousness, mind and body and their relations in various groups of Indigenous people. In 2022, we contacted potential contributors and were pleased by their positive reactions, which reflected the topicality of this research focus. The authors were asked to draft their papers with a special focus on (a) a cultural Indigenous understanding of the concept of consciousness, (b) a cultural Indigenous understanding of the mind-body differentiation (or consciousness-body differentiation) and (c) cultural metaphors and cultural beliefs related to consciousness, mind and body. Many of contributors were native members of Indigenous cultures that made the descriptions of Indigenous concepts more accurate and reliable. This enabled many truly emic, in-depth insights into the Indigenous concepts of consciousness and related phenomena to be gained. As a result, this issue of the Journal of Consciousness Studies introduces eight papers, each focused on a different geographical region/Indigenous groups: Nahua and Maya (Mexico), Guna (Panama), Mapuche (Chile), Maori (New Zealand), Telingit (Altai), Mongolian groups, Igbo (Nigeria) and Asabano (New Guinea). These papers are followed by one more general paper discussing magical consciousness on the case of an Aboriginal wise man (Australia). The symposium closes with our concluding editorial essay, which generalises the findings and introduces three theoretical models of understandings of consciousness inspired by the analysis of Indigenous concepts of consciousness. Aside from the importance for basic research, the exploration of Indigenous concepts of consciousness is also very important for informing practitioners from many applied spheres. Many current methods for treating addictions, traumatic life events, professional burnout and other mental health problems use features of Indigenous healing practices. A proper understanding of meanings related to mind, body and consciousness are quite important for Western psychotherapists to adapt the Indigenous practices to particular Western cultural milieus. Furthermore, a proper understanding of meanings related to mind, body, and consciousness is also important for treating ethnic, linguistic and culturally diverse populations (APA, 1990). For therapists, psychologists and physicians, understanding the meanings of these concepts may promote their own better care of their clients from various Indigenous ethnic groups. Last but not least, Indigenous concepts, meanings and languages are closely related to the continuation of the heritage of Indigenous people (United Nations, 2016). The world’s Indigenous languages have recently been under threat of disappearing; many Indigenous languages are endangered globally, and the rate of loss is high (United Nations, 2016). Importantly, recent research has also shown that the retention of Indigenous languages may be protective for the psychological and physical health of their speakers. All these areas represent fields for potential use of the findings presented in this symposium of the Journal of Consciousness Studies. As a concluding note, the editors of this symposium hope that this collection of papers will inspire academic scholars while also providing important information for practitioners from various spheres. (shrink)

In this paper I attempt a moral justification of protecting wild species, ecosystems, and landscapes, a justification not directly grounded in appeals to human benefit. I begin with a description of anthropocentric and ecosystemic approaches to the valuing of nature and offer some empirical arguments in support of the ecosystemic view. I suggest that human beings have a genetic need for natural environments, and that the direct experience of wild nature is an intrinsic good. Theoretical coherence and scope is another (...) advantage of the ecological perspective over the anthropocentric view. Turning to moral psychology, I argue that human beings have a fundamental need to care for things outside themselves and that this need is suitably met, and human life enriched, by a transcending concern for the well-being of natural species, habitats, and ecosystems . These considerations are joined with the ecological point of view to yield the conclusion that a self-transcending concern for the welfare of wild species and their habitats enriches the quality of moral life. Persons with genuine reverence and respect for wild creatures and their habitats will enjoy greater fulfilment in their own lives and be better neighbors toeach other. (shrink)

As a sort of intellectual provocation and as a lateral thinking strategy for creativity, this chapter seeks to determine what the study of the dynamics of biodiversity can offer linguists. In recent years, the analogical equation "language = biological species" has become more widespread as a metaphorical source for conceptual renovation, and, at the same time, as a justification for the defense of language diversity. Language diversity would be protected in a way similar to the mobilization that has taken place (...) to protect endangered species. Nevertheless, one must be careful when uncritically transferring conceptualizations and theoretical frameworks from one field to another, since obviously, these two phenomena are quite different in the real world. The dialogue with bioecologists starts by asking about the formation of diversity, i.e., about specialization. Here, one can observe the similarity between the processes of linguistic and genetic fragmentation, in the sense that both phenomena have a (socio)geographical basis for dispersion and consequently, for the loss of their original compact nature and their intercommunication. The self-organizing and creative properties of human beings favor the development of specific varieties for each subset, varieties that continue to evolve constantly, through the unceasing "languaging" of humanity. Regarding the continuity of species or languages, one can also observe the decisive role of intragroup relations. The staying power of linguistic varieties will increase in direct proportion to the intensity of the relationship among the components of the subset. On the other hand, if exotic elements are introduced, especially if these elements are aggressive in nature, the alteration of the ecological niche may turn out to be fatal for the continuity of the previously existing forms. This suggests to us the need to make an in-depth study of what the minimal contextual conditions would be so that a set linguistic group could be assured a sustainable continuity within a framework of linguistic contact. What type of minimum (socio-)ecological niche would a language have to have if we wished to ensure its habitual reproduction? A proposal is made here to explore the ideas of "exclusive functions" and "non-hierarchical functional distribution" for codes in situations where there is high contact and a danger of disuse. As regards change, this phenomenon is seen as an inherent element in the tendency of life to create new developments, which may or not be accompanied by an adaptation to changing environmental conditions. It is pointed out that, similar to what happens in biology, much of linguistic innovation stems from a systemically reorganized mixture of solutions from different codes. An important research question would be, however, to determine why some of these innovations disappear and others survive and extend throughout the community. The big question mark, as Mufwene points out, is, then how to manage to understand how "the evolution of language proceeds by naturally selecting from among the competing alternatives available through the idiolects of individual speakers". Extinction, whether it be of languages or of species, is caused in most cases "by a combination of demographic processes and environmental changes", as Brown points out. Thus, the environment plays a fundamental role in the direction of evolution, since the "the survival of the fittest is, in actuality, the survival of those who fit into the context (Allen and Hoekstra)". This allows us to see the great degree of importance of political-economic contexts in the case of languages. In the same way, migratory movements are also one of the major variables determining the extinction of biodiversity and language diversity. Species and habitat form the basic unit of existence, and this is the major point of departure for understanding the problem of the preservation and recovery of species or languages. Given the increase in the degree of linguistic contact, the continuity of language diversity depends on determining, as exactly as possible, as Prigogine, the physicist, would say, what precise conditions of imbalance may prove to be stable. The great challenge is not so much avoiding contact but managing it. And "restorative ecology" can also be of help to us here. Being able to reach sustainable solutions for language diversity implies a profound knowledge of the dynamics for determining the ways in which language is used in contact situations. The general conclusion is that linguistics is still terminologically and conceptually ill prepared to deal with the dynamic character of human languages. The world and our objects must be conceived of as elements in a state of flux, as changing systems in an unstable equilibrium. With respect to language policy, it would be necessary to make an effort to manage to establish some general principles regarding the linguistic organization of the human species that would make it possible for local linguistic diversity and communication on a planetary scale, which must necessarily take place, to be compatible with each other. To succeed, it will be necessary to continue promoting an autonomous socio-ecological perspective devoted to the comprehension of language phenomena. Such a perspective would be based on a paradigm of complexity, and would, at the same time, place human beings at the center of its theoretical underpinnings. (shrink)

Some species face extinction if they are unable to keep pace with climate change. Yet proposals to assist threatened species’ poleward or uphill migration (‘assisted migration’) have caused significant controversy among conservationists, not least because assisted migration seems to threaten some values, even as it protects others. To date, however, analysis of ethical and value questions about assisted migration has largely remained abstract, removed from the ultimately pragmatic decision about whether or not to move a particular species. This paper uses (...) the case study of the whitebark pine, a keystone species of sub-alpine habitats in western North America, to consider how particular cases of assisted migration may be ethically approached. After taking into account the value of species, wildness, place, ecosystems, culture and sentient animals, we conclude that, on balance, there appear to be good reasons to move the whitebark pine. (shrink)

: Three major strategies exist for the protection of endangered habitat and species: (1) land acquisition programs, (2) government legislation and regulatory agencies, and (3) "stewardship" programs that are voluntary and community-based. While all of these strategies have merit, we suggest that stewardship holds particular advantages and should be considered more often as a strategy of first choice. In this article, we examine the Municipal Wetland Stewardship program of Newfoundland, a popular and successful Canadian policy for the local (...) protection of wetlands. Important issues are at stake: competing philosophical foundations for managerial ecology, the value of "local ecological knowledge," principles of community-based conservation, the question of whether stewardship empowers local communities or controls them from afar, and ethical conflicts around American colonialism, hunting, and ecotourism. The results suggest that despite some potentially problematic ironies, the Newfoundland program provides a model for a public policy aimed both at the pragmatics of biophysical sustainability and at the ideals of environmental ethics, social justice, and democratic politics. (shrink)

Three major strategies exist for the protection of endangered habitat and species: (1) land acquisition programs, (2) government legislation and regulatory agencies, and (3) "stewardship" programs that are voluntary and community-based. While all of these strategies have merit, we suggest that stewardship holds particular advantages and should be considered more often as a strategy of first choice. In this article, we examine the Municipal Wetland Stewardship program of Newfoundland, a popular and successful Canadian policy for the local (...) class='Hi'>protection of wetlands. Important issues are at stake: competing philosophical foundations for managerial ecology, the value of "local ecological knowledge," principles of community-based conservation, the question of whether stewardship empowers local communities or controls them from afar, and ethical conflicts around American colonialism, hunting, and ecotourism. The results suggest that despite some potentially problematic ironies, the Newfoundland program provides a model for a public policy aimed both at the pragmatics of biophysical sustainability and at the ideals of environmental ethics, social justice, and democratic politics. (shrink)

A Rural Sanctuary is defined as an area where farming activity creates habitats for a diverse assemblage of species that find a broad spectrum of resources along the season. A Rural Sanctuary is proposed as a new model of land management to protect nature inside a framework of cultural identity and agro-forestry sustainability. A Rural Sanctuary has a dual mission: to provide immaterial and material resources for people, and to guarantee living spaces to a large assemblage of species. A Rural (...) Sanctuary represents an ecosemiotic agency in which human eco-fields and animal eco-fields interact. This reflects a model that is rooted in the Mediterranean region, where for long time people and nature have harmoniously lived in strict contact and inter-dependence. An example of a Rural Sanctuary from this region is proposed to demonstrate the amazing diversity of living beings observed on only few hectares of farmland. A Rural Sanctuary offers possibilities to educate people about a more sustainable approach to nature, and it represents a unique place to investigate animal perception. Finally, between the different approach to certify the validity of a Rural Sanctuary, sound recording is suggested as one of the less invasive methods for ecological investigation and long-term monitoring. (shrink)

Values have a profound influence on the behaviour of all people, scientists included. Biodiversity is studied by ecologists, like myself, most of whom align with the “mission-driven” field of conservation biology. The mission involves the protection of biodiversity, and a set of contextual values including the beliefs that biological diversity and ecological complexity are good and have intrinsic value. This raises concerns that the scientific process might be influenced by biases toward outcomes that are aligned with these values. Retrospectively, (...) I have identified such biases in my own work, resulting from an implicit assumption that organisms that are not dependent on natural habitats effectively do not count in biodiversity surveys. Finding that anthropogenic forest disturbance reduces the diversity of plant species dependent on shady forests can thus be falsely equated with more general biodiversity loss. Disturbance might actually increase overall plant diversity. In this paper I ask whether ecologists share values that are unrepresentative of broader society, I discuss examples of potential value-driven biases in biodiversity science, and I present some hypotheses from behavioral economics on possible psychological underpinnings of shared values and preferences among ecologists. (shrink)

Culling seems to be a cruel method of human interference in the lives of elephants. The method of culling is generally used to control population numbers of highly developed mammals to protect vegetation and habitat for other less important species. Many people are against human interference in the lives of elephants. In this article aspects of this highly controversial issue are explored. Three fascinating characteristics of this ethical dilemma are discussed in the introductory part, and then the major arguments (...) raised against human interference in the lives of elephants are evaluated. These arguments are the following: First, that nature should be allowed to run its course and establish its own balance; nature will thus solve the problem of elephant overpopulation. The second argument raised by animal-rights activists as well as by animal-welfare groups either claim that animals have rights that humans must respect at all times, or that all sentient beings have interests that humans ought to respect, as those beings can experience pleasure or pain. The third argument often associates culling elephants as method for population control with the commercial use and exploitation of wilderness areas. Many people argue that it is unethical to use wildlife as a sustainable resource for fighting poverty. In conclusion it is stated that despite these arguments human intervention in the lives of elephants are ethically justified. (shrink)

Abstract Drawing on the features of “practical philosophy” described by Toulmin ( 1990 ), a “practical” ethic for animals would be rooted in knowledge of how people affect animals, and would provide guidance on the diverse ethical concerns that arise. Human activities affect animals in four broad ways: (1) keeping animals, for example, on farms and as companions, (2) causing intentional harm to animals, for example through slaughter and hunting, (3) causing direct but unintended harm to animals, for example by (...) cropping practices and vehicle collisions, and (4) harming animals indirectly by disturbing life-sustaining processes and balances of nature, for example by habitat destruction and climate change. The four types of activities raise different ethical concerns including suffering, injury, deprivation, and death (of individuals), decline of populations, disruption of ecological systems containing animals, and extinction of species. They also vary in features relevant to moral evaluation and decision-making; these include the number of animals affected, the duration of the effects, the likelihood of irreversible effects, and the degree to which the effects can be controlled. In some cases human actions can also provide benefits to animals such as shelter and health care. Four mid-level principles are proposed to make a plausible fit to the features of the four types of human activities and to address the major ethical concerns that arise. The principles are: (1) to provide good lives for the animals in our care, (2) to treat suffering with compassion, (3) to be mindful of unseen harm, and (4) to protect the life-sustaining processes and balances of nature. This “practical” approach arguably makes a better fit to the complex, real-life problems of animal ethics than the single foundational principles that have dominated much recent animal ethics philosophy. Content Type Journal Article Category Articles Pages 1-26 DOI 10.1007/s10806-011-9353-z Authors David Fraser, Animal Welfare Program, University of British Columbia, 2357 Main Mall, Vancouver, V6T 1Z4 Canada Journal Journal of Agricultural and Environmental Ethics Online ISSN 1573-322X Print ISSN 1187-7863. (shrink)

The problem raised in the article is actualized not by the artificial attachment of the topic of ecology to the existential problems of humankind, but by the urgent need to conceptualize the dangers of a growing gap between the further development of civilization and ignoring the primary nature of its existence, the analysis of modern specific dangers of wildlife, flora and fauna, catastrophic climatic phenomena, desertification, and chemical pollution of the land. The posed problem of the conceptualization of wild nature (...) logically continues the intention of the authors to turn to the human-dimensional characteristics of the entire natural environment. At the level of socio-philosophical analysis, the meaning of a new model of relations between society and nature is revealed, and alternative concepts of nature protection to modern practices are comprehended. The importance of wildlife in its narrowed (terrestrial) space for social development on the established ideological principles of the most careful attitudes to wildlife, taking into account the reverse dangerous impact of the destructible habitat on humanity, has been proved. (shrink)