Review of 'Ecofeminism and Environmental Ethics: A Anylsis of Ecofeminist Ethical Theory' by David Kronlid

2007 ◽  
Vol 11 (1) ◽  
pp. 124-125
Author(s):  
Maria Jansdotter
2004 ◽  
Vol 8 (2-3) ◽  
pp. 185-197
Author(s):  
Owen Goldin

AbstractContrā Dale Jamieson, the study of the metaethical foundations of environmental ethics may well lead students to a more environmentally responsible way of life. For although metaethics is rarely decisive in decision making and action, there are two kinds of circumstances in which it can play a crucial role in our practical decisions. First, decisions that have unusual features do not summon habitual ethical reactions, and hence invite the application of ethical precepts that the study of metaethics and ethical theory isolate and clarify. Second, there are times in which the good of others (including organisms and systems in the natural world) may well be given greater weight in one's ethical deliberations if theory has made clear that the good to be promoted is ontologically independent of one's own good.


Author(s):  
J. Baird Callicott

Populations, species, biotic communities, ecosystems, landscapes, biomes, and the biosphere are the referents of “ecological collectives.” The essence-accident moral ontology prevailing in twentieth-century moral philosophy cannot, while the theory of moral sentiments originating with Hume, biologized by Darwin, and ecologized by Leopold can, endow ecological collectives with moral considerability. The Hume-Darwin-Leopold approach to environmental ethics has been validated by twenty-first-century evolutionary moral psychology, while the twenty-first-century analysis of the human microbiome has revealed that erstwhile human “individuals” are themselves ecological collectives, thus rendering future ethical theory exclusively concerned with ecological collectives. To reconceptualize ourselves as moral beings in relational, communal, and collective terms is a matter of the greatest urgency for twenty-first century moral philosophy.


Author(s):  
Andre Santos Campos ◽  
Sofia Guedes Vaz

Moral reasoning typically informs environmental decision-making by measuring the possible outcomes of policies or actions in light of a preferred ethical theory. This method is subject to many problems. Environmental pragmatism tries to overcome them, but it suffers also from some pitfalls. This paper proposes a new method of environmental pragmatism that avoids the problems of both the traditional method of environmental moral reasoning and of the general versions of environmental pragmatism. We call it ‘justificatory moral pluralism’ – it develops the intuition that normative ethical theories need not be mutually exclusive. This leaves room for important forms of pluralist environmental ethics that do not require a once-and-for-all prior commitment to an ethical theory when deciding about policies or courses of action related to the protection of the environment. Justificatory moral pluralism offers a viable solution to the recurrent conflicts between efficient environmental decisions and the need for moral reasoning.


Religions ◽  
2021 ◽  
Vol 12 (4) ◽  
pp. 241
Author(s):  
Supratik Sen

I argue that a normative environmental ethical theory can be coherently derived out of the theological matrix of the Bhagavad Gītā. I build upon Ithamar Theodor’s articulation of the Gītā’s underlying unifying structure to depict how the Gītā conceives of three possible relationships with nature. This allows me to tease out three concurrent worldviews in the Gītā—a world-affirming worldview, a world-renouncing worldview and a bhakti worldview, which is simultaneously world-affirming and world-renouncing. I show how three distinct theories of motivation—three different reasons for acting in the world—emerge from the interconnected normative, soteriological and ontological dimensions of each of these three worldviews. More importantly, the motivation to act for the welfare of individuals in nature, such as animals and plants, can be legitimately derived from these three theories of motivation. I contextualize the Bhagavad Gītā’s environmental ethics by placing it within the larger framework of the text’s distinctive multi-layered approach to ethical theory, in which the foundational teleological mokṣa theory grounds and explains the plurality of more superficial normative foundational theories.


Xihmai ◽  
2013 ◽  
Vol 6 (11) ◽  
Author(s):  
Yolothxochilt González Oidor ◽  
Jesús Salvador Moncada Cerón

Resumen El  presente  ensayo  pretende  ofrecer  una  información  básica,  rigurosa  y fundamentada sobre la ética ambiental. Es urgente avanzar en la construcción de una teorí­a ética que sea capaz de enfrentar los problemas planteados al hombre  de  hoy  por  la  extensión  y  profundidad  de  su  poder  sobre  la naturaleza. Es necesario afirmar la dignidad ontológica de los seres vivos y la capacidad real de transformación o de elaboración de las posibilidades que nos ofrece la naturaleza.   Palabras claves: ética, naturaleza, libertad, alteridad, responsabilidad.   Summary: This essay pretends to offer basic, severe and supported information about environmental ethics. It is urgent to make progress on the construction of an ethical theory able to face the problems set out on today’s human beings because  of the  extension and  deepness of their  power  over  nature. It is necessary to state the ontological dignity of living beings and the actual capacity of transformation or production of the possibilities that nature offers us.   Key words: ethics, nature, freedom, otherness, responsibility.    


1996 ◽  
pp. 16-26
Author(s):  
Dionisiy Lyahovych

Ecological ethical duty is a kind of philosophical and theological reflection on environmental issues, and at the same time finding the appropriate foundation for environmental ethics. By the term "ethical duty" we mean the search for environmental value, the nature of which would have the effect of inducing the appropriate personal and social behavior and thus influenced the customs and culture of the people.


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