This dissertation provides a theoretical analysis and examination of the role of imagination in the formation of an environmental ethos. The majority of ethical theories in environmental thought largely neglect the role that imagination plays in both the relationships that humans form with their environment, and the subsequent role that imagination plays in constituting the way that those relationships are understood ethically. To explore the role of imagination in constituting and subsequently projecting such an ethical way of being, this dissertation selectively analyzes the history of imagination in philosophy, cognitive science, and environmental thought. In addition, this dissertation also explores the role that images play in forming collective responses to environmental disasters, and the further role that imagination plays in overcoming the moral motivation gap.
The Bahá'í principle of religious unity is unique among the world's religious traditions in that its primary basis is found within its own sacred texts and not in commentaries of those texts. The Bahá'í principle affirms the existence of a common transcendent source from which the religions of the world originate and receive their inspiration. The Bahá'í writings also emphasize the process of personal transformation brought about through faith as a unifying factor in all religious traditions. The apparent differences between the world's religious traditions are explained by appealing to a perspectivist approach grounded in a process metaphysics. For this reason, I have characterized the Bahá'í view as "process perspectivism". Radical pluralism is the greatest philosophical challenge to the Bahá'í principle of religious unity. The main criticisms made by the radical pluralists are briefly examined.
Using a genealogy of the narratives of the Guadalupes, I explore three moral identities. The Mescalero Apache exist as caretakers of sacred space. Spanish and Anglo settlers exist as conquerors of a hostile land. The park service exists as captives, imprisoned in the belief that economic justifications can protect the intrinsic value of wilderness. The narrative shift from oral to abstract text-based culture entails a shift from intrinsic to instrumental valuation. I conclude that interpretation of narratives, such as those of the Guadalupes, is not by itself a sufficient condition for change. Interpretation is, however, a necessary condition for expanding the cultural conversation beyond merely instrumental justifications to include caring for wilderness's intrinsic values.
The influence of Mohandas K. Gandhi on social and environmental movements in post-colonial India has been widely acknowledged. Yet, the contributions of two European associates of Gandhi, Madeleine Slade and Catherine Mary Heilemann, better known in India as Mira Behn and Sarala Behn, have not received the due attention of the academic community. This dissertation is an examination of the philosophy and social activism of Mira Behn and Sarala Behn and their roles in the evolution of Gandhian philosophy of socioeconomic reconstruction and environmental conservation in the present Indian state of Uttarakhand. Instead of just being acolytes of Gandhi, I argue that these women developed ideas and practices that drew upon from an extensive intellectual terrain that cannot be limited to Gandhi’s work. I delineate the directions in which Gandhian thought and experiments in rural development work evolved through the lives, activism, and written contributions of these two women. Particularly, I examine their influence on social and environmental movements, such as the Chipko and the Anti-Tehri Dam movements, and their roles in promoting grassroots social development and environmental sustainability in the mountain communities of Uttarakhand. Mira Behn and Sarala Behn’s integrative philosophical worldviews present epistemological, sociopolitical, ethical, and metaphysical principles and practices that have local and global significance for understanding interfaith dialog, social justice, and environmental sustainability and thus constitute a useful contribution to the theory and practice of human emancipation in our times.
The purpose of this dissertation is to offer a new approach to business ethics grounded in the martial arts. This dissertation argues that traditional rules and regulations approaches to business ethics, though important, are inadequate. Such “top down” approaches must be complimented with corporate reform that comes “from the inside out.” The dissertation consults the martial arts to develop a core, multifaceted virtue – Ye Si Ye Jong – that ought to form the foundation for creating a corporate culture (or an ethos for business) that embraces a new approach to decision-making at every level of the organization – from the boards of directors, to individual employees. This dissertation frames the problem as a matter of corporate culture or ethos. This framing is a distinctive approach to corporate or business ethics in two respects: its emphasis on virtue and its integration of core concepts from the martial arts. This dissertation utilizes an uncommon example of business decision-making as its source for a case-study – a prominent university. While many may not think of colleges or universities as exemplars of common business activities, they do, in fact, provide a source of many ethical business dilemmas, both common and unique. Universities have boards of directors, consumers (students and others), and regularly evaluate many financial and cost accounting situations that are not unusual to most businesses. The Jerry Sandusky case at Penn State University provides an opportunity that is ripe for consideration of various business ethics decision-making and, as such, is analyzed later in this paper.
Questions concerning the ethics of terraforming Mars have received some attention from both philosophers and scientists during recent decades. A variety of theoretical approaches have been supplied by a number of authors, however research pursuant to this thesis has indicated at least two major blindspots in the published literature on the topic. First, a broad category of human considerations involving risks, dangers, and social, political, and economic inequalities that would likely be associated with efforts to terraform Mars have been woefully overlooked in the published literature to date. I attempt to rectify that oversight by employing the interpretive lens of environmental justice to address questions of environmental colonialism, equality in terms of political participation and inclusion in decision making structures, risks associated with technological progressivism, and responses to anthropogenic climate change. Only by including the historically marginalized and politically disenfranchised "voices," of both humans and nonhumans, can any future plan to terraform Mars be deemed ethical, moral or just according to the framework provided by environmental justice. Furthermore, broader political inclusion of this sort conforms to what ecofeminist author Val Plumwood calls the "intentional recognition stance" and provides an avenue through which globally societies can include nonanthropocentric considerations in decision making frameworks both for questions of terraforming Mars and also for a more local, contemporary set of environmental issues. The second blindspot I seek to correct concerns motivations for attempting terraforming on Mars previously inadequately philosophically elaborated in the published discourse. Specifically, the nonanthropocentric considerations postulated in the second chapter by various authors writing about terraforming, and elaborated in third with regard to environmental justice, reach their culmination in an ecofeminist ethic of care, sustainability, reproduction, and healthy growth which I uniquely elaborate based on a metaphorical similarity to the relationship between a gardener and a garden. Although at first ...
A paradox exists in attempting to resolve ecocrisis: awareness of ecological concerns is growing, but the crisis continues to escalate. John Firor, a well-known scientist, suggests that to resolve the paradox and hence ecocrisis, we need an alternative definition of "human beingness"--that is, a human ontology.
Early literature in the field of environmental ethics suggests that environmental problems are not technological problems requiring technological solutions, but rather are problems deeply rooted in Western value systems calling for a reorientation of our values. This dissertation examines what resources are available to us in reorienting our values if this starting point is correct. Three positions can be observed in the environmental ethics literature on this issue: 1. We can go back and reinterpret our Western canonical texts and figures to determine if they can be useful in providing fresh insight on today's environmental challenges; 2. We abandon the traditional approaches, since these are what led to the crisis in the first place, and we seek to establish entirely new approaches and new environmental identities to face the environmental challenges of the 21st century; 3. We look outside of the Western tradition for guidance from other cultures to see how they inhabit and interact with the natural world. This dissertation presents and evaluates these three options and ultimately argues for an approach similar to the third option, suggesting that dialogue with indigenous cultures and traditions can help us to reorient our values and assist in developing more sustainable environmental identities.
The purpose of this dissertation is to make sense of two sets of reactions. On the one hand, Americans can barely lift a finger to help threatened and endangered species while on the other, they routinely come to the aid of human victims of disaster. I argue that in contrast to cases of human tragedy, for the biodiversity crisis conservationists are faced not only with the familiar yet arduous task of motivating the American public to care for living other-than-humans, but they are also saddled with having to overcome the motivation problem of future ethics. The motivation problem consists in eliminating or bridging a motivational gap that lies between knowledge of the effects of our actions on future generations and action taken based upon such knowledge. The gap exists because motives that typically move people to action are either ineffective or unavailable. What is more, the gap influences not only our ability to care for future humans, but it affects our ability to care for future other-than-humans as well. Biodiversity loss is in fact a subset of the problem of future generations, an identification hitherto little appreciated. I argue that conservationists can overcome the motivational gap not by appealing directly to the value of species or biodiversity, both of which are temporally distant, abstract and general moral patients, but indirectly, by focusing on the concrete and particular lives of extant and near future moral patients. By applying techniques that have been developed to overcome the motivation problem as it pertains to distant future human generations, conservationists have additional resources to draw upon in their efforts to motivate American citizens to preserve biodiversity. This dissertation’s contribution to the fields of environmental philosophy and conservation biology is both theoretical and practical. It is theoretically significant to elucidate the nature of moral failure ...
Cost-benefit analysis plays a significant role in the process of siting hazardous waste facilities throughout the United States. Controversy regarding definitively disparate, albeit unintentional, racist practices in reaching these siting decisions abounds, yet cost-benefit analysis stands incapable of commenting on normative topics. This thesis traces the developments of both cost-benefit analysis and its normative cousin utilitarianism by focusing on the impacts they have had on the contemporary environmental justice discourse and highlighting valid claims, misunderstandings, and sedimented ideas surrounding the popularity of cost-benefit analysis. This analysis ultimately leads to an alternative means of realizing environmental justice that both acknowledges the need for greater democratic interactions and attempts to work with, rather than against, the prevailing paradigm of reaching siting decisions.
This thesis is an examination of transformative effects of literature on environmental identity. The work begins by examining and expanding the Deep Ecology concept of identification-with-nature. The potential problems with identification through direct encounters are used to argue for the relevance of the possibility of identification-through-literature. Identification-through-literature is then argued for using the hermeneutic and narrative theories of Hans-Georg Gadamer and Paul Ricoeur, as well as various examples of nature writing and fiction.
The dissertation is a philosophical approach to politicizing place and space, or environments broadly construed, that is motivated by three questions. How can geography be employed to analyze the spatialities of environmental justice? How do spatial concepts inform understandings of environmentalism? And, how can geography help overcome social/political philosophy's redistribution-recognition debate in a way that accounts for the multiscalar dimensions of environmental justice? Accordingly, the dissertation's objective is threefold. First, I develop a critical geography framework that explores the spatialities of environmental injustices as they pertain to economic marginalization across spaces of inequitable distribution, cultural subordination in places of misrecognition, and political exclusion from public places of deliberation and policy. Place and space are relationally constituted by intricate networks of social relations, cultural practices, socioecological flows, and political-economic processes, and I contend that urban and natural environments are best represented as "places-in-space." Second, I argue that spatial frameworks and environmental discourses interlock because conceptualizations of place and space affect how environments are perceived, serve as framing devices to identify environmental issues, and entail different solutions to problems. In the midst of demonstrating how the racialization of place upholds inequitable distributions of pollution burdens, I introduce notions of "social location" and "white privilege" to account for the conflicting agendas of the mainstream environmental movement and the environmental justice movement, and consequent accusations of discriminatory environmentalism. Third, I outline a bivalent environmental justice theory that deals with the spatialities of environmental injustices. The theory synergizes distributive justice and the politics of social equality with recognition justice and the politics of identity and difference, therefore connecting cultural issues to a broader materialist analysis concerned with economic issues that extend across space. In doing so, I provide a justice framework that assesses critically the particularities of place and concurrently identifies commonalities to diverse social ...
Starting with the idea that unsustainable practices contribute to issues of social justice and poverty as much as to ecological issues. Chapter 1 traces the origins of the terms sustainable and development individually to see how it is that they came together. Chapter 2 traces the major international conferences and documents and their use of the terms sustainable development. Chapter 3 takes a phenomenology approach to get a bit deeper into sustainable development. I examine the most commonly cited definition of sustainable development as well as a broader definition of sustainable development as a process of change. Chapter 4 examines the field of environmental ethics and argues that constant debates over value distract policy makers from the central question of what morally motivates people to support environmental ethics views. Chapter 5 examines the institution and regime building process, and the conclusion offers three questions to measure our progress.
A shift is occurring in environmentalism to a post-metaphysical understanding of the human relationship to nature. Stemming from developments within the wilderness debate, ecofeminism, and eco-phenomenology, the old dichotomy between John Muir's tradition of privileging nature and Gifford Pinchot's tradition of privileging society is giving way to a relational paradigm that privileges neither. The starting point for this involves articulating the ontology of relationship anew. Insofar as the dominant metaphors of nature and their complimentary narratives present a choice between the agency of the human or the natural worlds, they encourage one-sided or "reactive" relationships to the world. By contrast, developments sensitive to the mutual agency between them encourage "responsive" relationships. The relational metaphors of "partnership" (Merchant) and "dialogue" (Plumwood) are prominent examples. The idea of "nonhuman agency," however, is counter-intuitive and problematic. The works of Buber, Heidegger, and Merleau-Ponty suggest a model of "mutual response" rather than "mutual agency."
During the past two decades, one of the positive developments in academia has been the emergence of a sizable literature pertaining to ecological education-the theory and practice of preparing children and adults alike for ecologically responsible citizenship. Gregory A. Smith, David W. Orr, and C. A. Bowers are three of the more prolific writers in the field. Smith critiques modern primary and secondary education and argues for, and paints a picture of, an alternative "green pedagogy" that seeks to inculcate in students strong community and ecological values. Orr focuses on the social and ethical problems associated with the environmental crisis and the changes that colleges and universities need to make in order to become propagators of, rather than impediments to, a widespread diffusion of ecological literacy. Bowers emphasizes the role that ecologically problematic modern cultural assumptions play in blinkering the ecological vision of most educational theorists and in preventing the flowering of an eco-justice pedagogy. Each writer seeks the transformation of both education and culture with a view toward realizing ecological sustainability, strong communities, social justice, and moral edification. They neglect or ignore some important subjects, including animal welfare ethics, politics, and corporate influence on governments.
Theories of deliberative democracy, which emphasize open-mindedness and cooperative dialogue, confront serious challenges in deeply divided political populations constituted by polarized citizens unwilling to work together on issues they collectively face. The case of mountaintop removal coal mining in Appalachia makes this clear. In my thesis, I argue that such empirical challenges are serious, yet do not compromise the normative desirability of deliberative democracy because communicative mechanisms can help transform adversarial perspectives into workable, deliberative ones. To realize this potential in divided societies, mechanisms must focus on healing and reconciliation, a point under-theorized by deliberativists who do not take seriously enough the feminist critique of public-private dualisms that illuminates political dimensions of such embodied processes. Ultimately, only a distinctly two-stage process of public deliberation in divided populations, beginning with mechanisms for healing and trust building, will give rise to the self-transformation necessary for second-stage deliberation aimed at collectively binding decisions.
An ecological paradigm shift from the "balance of nature" to the "flux of nature" will change the way we aesthetically appreciate nature if we adopt scientific cognitivism-the view that aesthetic appreciation of nature must be informed by scientific knowledge. Aesthetic judgments are subjective, though we talk about aesthetic qualities as if they were objectively inherent in objects, events, or environments. Aesthetic judgments regarding nature are correct insofar as they are part of a community consensus regarding the currently dominant scientific paradigm. Ecological science is grounded in metaphors: nature is a divine order, a machine, an organism, a community, or a cybernetic system. These metaphors stimulate and guide scientific practice, but do not exist independent of a conceptual framework. They are at most useful fictions in terms of how they reflect the values underlying a paradigm. Contemporary ecology is a science driven more by aesthetic than metaphysical considerations. I review concepts in the history of nature aesthetics such as the picturesque, the sublime, disinterestedness, and formalism. I propose an analogy: just as knowledge of art history and theory should inform aesthetic appreciation of art, knowledge of natural history and ecological theory should inform aesthetic appreciation of nature. The "framing problem," is the problem that natural environments are not discrete objects, so knowing what to focus on in an environment is difficult. The "fusion problem" is the problem of how to fuse the sensory aspect of aesthetic appreciation with highly theoretical scientific knowledge. I resolve these two problems by defending a normative version of the theory-laden observation thesis. Positive aesthetics is the view that insofar as nature is untouched by humans, it is always beautiful and never ugly. I defend an amended and updated version of positive aesthetics that is consistent with the central elements of contemporary ecology, and emphasize the heuristic, ...
A process-information approach is examined as a foundation for an environmental philosophy that is dynamic and elastic, with particular emphasis on value, beauty, integrity and stability supporting Aldo Leopold's vision. I challenge one of the basic assumptions of Western philosophy, namely the metaphysical primacy of substance. The classical, medieval and modern metaphysics of substance is presented with particular attention given the paradoxes of substance. Starting from the philosophy of Heraclitus, relatively ignored by the Western tradition of philosophy, a process philosophy is developed as an alternative to standard metaphysical attitudes in philosophy. A possible resolution of Zeno's paradoxes leads to consideration of other paradoxes of substance metaphysics. It is argued that substance metaphysics is incompatible with evidence found in the shifting paradigms of ecology and general science. Process philosophy is explored as a basis for an environmental philosophy, attempting to put the environment back into philosophy.
This thesis examines the environmental and social consequences of maintaining the artificial divide between thinking and feeling, mind and matter, logos and eros. New Orleans, a city where the natural environment and human sensuality are both dominant forces, is used as a case study to explore the implications of our attempts to impose rational controls on nature - both physical and human nature. An analysis of New Orleans leading up to and immediately following Hurricane Katrina (2005) reveals that the root of the trouble in the city is not primarily environmental, technological, political, or sociological, but philosophical: there is something amiss in the relationship between human rationality and the corporeal world. I argue that policy decisions which do not include the contributions of experts from the humanities and qualitative social sciences - persons with expertise on human emotions, intentions, priorities and desires - will continue to be severely compromised.
In this thesis, I address the dichotomy between liberal arts education and terminal vocational training in the American community college. The need is for reform in the community college in relation to philosophical instruction in order to empower citizens, support justice and create more sustainable communities. My call for reform involves a multicultural integration of philosophy into terminal/vocational programs as well as evolving the traditional liberal arts course to exist in a multicultural setting. Special attention is focused on liberating the oppressed, social and economic justice and philosophy of education.
Texas is the last remaining state to utilize the rule of capture, a doctrine based on English Common Law, as a means of regulating groundwater resources. Many of the western states originally used the rule of capture to regulate their groundwater resources, but over time, each of these states replaced the rule of capture with other groundwater laws and regulations. The Texas Water Development Board (TWDB) State Water Plan, Water for Texas-2002, warned Texans if current water usage and laws do not change, there will be an unmet need of 7.5 million acre-feet of water annually by 2050. This caused individuals in state and local government to begin asking the question, "How are we going to meet our future water needs?" In the search for a solution to the water shortage problem people have divided themselves into two groups: one wants to consider the implementation of water conservation measures to reduce per capita water use in order to meet future demands; while the other group wants to spend millions of dollars to build reservoirs and dams along with laying thousands of miles of pipeline to move water around the state. The fact that Texas has yet to come up with a definitive answer to their water shortage peaked my curiosity to research what caused the State of Texas to get to a point of having a shortage of fresh water and then look at possible solutions that incorporate water conservation measures. In my thesis I present a historical overview of the rule of capture as Texas's means of groundwater management in order to illustrate the role it played in contributing to the water shortage Texans now face. I also take a historical look at the environmental justice movement, a grass-roots movement by environmentalists and Civil Rights activists working together to ...
Private property in the United States arose out of a tradition that emphasized the individual freedom to control holdings without interference from governmental influences. A sharp distinction between society as a whole and individual rights isolated ownership of private property from a notion of the common good. This dualistic framework excludes the possibility for forms of property that do not fall completely into either category. Property ownership attitudes are central to issues that often divide environmentalists and landowners. Property rights must be put in the context to understand the divergence between landowner attitudes and provisions made when the institution of private property was created. Finally, land itself as a type of property should be considered ethically distinct from other forms of property because of the interdependencies of human and nonhuman interests that the science of ecology has revealed.
Ecological restoration is quickly becoming a major approach to how humans interact with the natural world. Some view restoration as another land management technique on par with conservation and preservation. Others view it as a way to make reparations for our misdeeds and to reincorporate humans into the natural world. Ideas regarding restoration from key academics and restorationists are evaluated here. Their views have set the stage for the contemporary paradigm. Values that may be attributed to restoration and received from it are evaluated. I discuss my own reservations regarding potential problems with the product and practice of restoration. What is at stake regarding the involvement of people in restoration is examined, focusing on the different impacts volunteers and paid workers have on the value of the practice and outcome of the product.
The focus of environmental philosophy has thus far heavily depended on the extension of rights to nonhuman nature. Due to inherent difficulties with this approach to environmental problems, I propose a shift from the contemporary language of rights and duties to the concept of character development. I claim that a theory of environmental virtue ethics can circumvent many of the difficulties arising from the language of rights, duties, and moral claims by emphasizing the cultivation of certain dispositions in the individual moral agent. In this thesis, I examine the advantages of virtue ethics over deontological and utilitarian theories to show the potential of developing an ecological virtue ethic. I provide a preliminary list of ecological virtues by drawing on Aristotle's account of traditional virtues as well as on contemporary formulations of environmental virtues. Then, I propose that certain types of rules (rules of thumb) are valuable for the cultivation of environmental virtues, since they affect the way the moral agent perceives a particular situation. Lastly, I offer preliminary formulations of these rules of thumb.
Small-scale, conservation-based agrarianism provides a model for sustainable human habitation within heterogeneous landscapes. Thoreau's Transcendentalism and the historical roots of American Agrarianism are explored as influences for wilderness preservation and the New Agrarian movement. Idealizing a distant wilderness too often means overlooking the ecological and socio-economic environment where people live. Middle landscapes between nature and culture, or between wilderness and cities, can either increase or reduce ecological and social functioning within the landscape matrix. Managing middle landscapes by agrarian principles helps move both nature and culture towards ecological, economic, and social sustainability. This thesis ends with a discussion of agrarian themes, such as supporting decentralized local economies and increasing community connectivity, applied in urban, rural, and wilderness landscapes.
In this thesis I attempt to base an environmental ethic on a quality called naturalness. I examine it in terms of quantification, namely, as to whether it can quantified? I then apply the concept to specific areas such as restoration and conservation to create an environmental ethic and to show how such an ethic would be beneficial in general, and especially to policy issues concerning the environment. The thesis consists of three chapters: (1) the definition of nature and natural by way of a historical approach; (2) the place of humans in this scheme; and (3) the place of value and the discussion concerning quantification.
The notion of wildness as a concept that is essentially intractable to definition has profound linguistic and ethical implications for wilderness preservation and environmental education. A survey of the ways in which wilderness value is expressed through language reveals much confusion and repression regarding our understanding of the autonomy of nature. By framing discussions of wilderness through fact-driven language games, the value of the wild autonomy in nature becomes ineffable. In removing wildness from the discourse on wilderness we convert wilderness value from an intrinsic value into a distorted instrumental value. If we want to teach others that wilderness value means something more than a recreational, scientific, or economic opportunity, we need to include other ways of articulating this value in our education programs. Through linking the wildness of natural systems with the wild forms in human language games, I examine the conceptual freedom required for valuing autonomy in nature. The focus on what is required of language in expressing the intrinsic value of wilderness reveals that wilderness preservation and environmental education need complementary approaches to the current science-based frameworks, such as those used by the National Park Service. The disciplines of poetry, literature, ethics, and aesthetics offer alternative language games that allow for a more fluid, imaginative, and open-ended understanding of the autonomy of nature, and a means for articulating the value of this wildness that implies an ethical position of humility.
This thesis is an inquiry regarding the interconnections between water scarcity, geopolitics, resource management, and the strategies for developing effective ways to resolve conflict and encourage sustainable water resource use in developing countries. The ecological services of trans-boundary rivers are explored in conjunction with the potential impacts to freshwater availability due to economic modernization, water resource development, and decision making regimes that determine how water is allocated among competing users. Anthropogenic stressors that induce water scarcity and the geopolitical mechanisms of conflict are studied. A discourse on the creation and functional extent of global and localized water ethics is investigated, emphasizing the importance of perceptual dispositions of water users in understanding the value of trans-boundary river basins.
The medium of language is important to environmental philosophy, and more specifically, to the establishment and understanding of environmental relationships. The differences between animal and human language point to our unique semantic range, which results from our neuro-linguistic process of signification. An examination of the linguistic implications of the problem of nature and the tenets of semiotics challenges the idea of a clean word to world fit. Because signs are the medium in which meaning is constructed, questions about nature must in part be questions of language. Environmental discourse itself is bound up in sociolinguistic productions and we must attend not only to what language says, but to what it does. NEPA functions as a speech act that systematically invokes an ethical framework by which it colonizes the domain of valuation and fails to provide a genuine opportunity for non-commodity values to be expressed.
My thesis focuses on philosophical themes implicit in corridor conservation, using the Big Thicket National Preserve as an example. The way in which corridors, boundaries and communities are ambiguous, as both limits and connections, is dealt with. Corridor-patch matrices assemble ecological and human groups into temporary communities, often with conflicting interests. Such constellations foreground how a foreigner's boundary crossing is a notion important to both conservation and a philosophical study of being, seen as being always in relation with otherness. In this context, the notion of foreignness and Jean-Luc Nancy's idea of being-with is explored. Understanding the complex network of relations in which an entity exists leads to an awareness of its ambiguous nature. To facilitate judgment with such ambiguity, one needs a contextual understanding of a situation.
Environmental ethics and environmental journalism are influencing the developing philosophy of environmental citizenship. This philosophy involves the ideas that people are part of the environment, that the future depends on a healthy environment, and that action on behalf of the environment is necessary. It applies to individuals, communities, large and small companies and corporations, governments, and a coalition of nations. Environmental philosophers and environmental journalists can work together, in a symbiotic way, to foster discussions among citizens and policy makers about ideas as well as events, and thus, influence attitudes and policies, and continue to influence environmental citizenship. Environmental citizenship as an extension of democracy offers the best chance for undoing the manmade problems which are degrading the quality of life on Earth. A healthier environment is the will of the people. An informed, voting public will succeed in creating a healthier environment. Pioneering work by philosophers and journalists, especially over the last forty-five years has brought the dialogue about environmental problems to an unprecedented level and continues to offer encouragement to the mindful evolution of mankind. These ecological discussions of rights and responsibilities, intrinsic and economic values, pragmatism and utilitarianism, culture and spirit, are increasingly being applied to a developing idea of sustainability, and are, thus, helping to expand ideas about what it means to be a citizen in a democracy.
One of the most important factors for creating the sustainable society is that the individuals in that society behave in an environmentally sustainable fashion. Yet achieving appropriate behavior in any society is difficult, and the challenge is no less with regards to sustainability. Three of the most important factors for determining behavior have recently been highlighted by psychologists: personal efficacy, social influence, and internal standards. Because these three factors play a prominent role in behavior, it is necessary to examine what role they play in creating sustainability and how they may be utilized to achieve optimal behavior patterns. Ultimately, in order to achieve sustainability solutions must focus on individual action, realistic governmental regulation, and sustained, direct encounters with the natural world. While much time and energy has been spent on social influence and personal efficacy, less has been devoted to internal standards and this area needs more attention if there is to be any realistic attempt at creating proper behavior patterns.
This thesis sets out to develop a beginning of a philosophy of water by considering philosophical implications of ecological crises currently happening along the waters of the Ganges River. In my first chapter, I give a historical account of a philosophy of water. In my second chapter, I describe various natural and cultural representations of the Ganges, accounting for physical features of the river, Hindu myths and rituals involving the river, and ecological crises characterized by the pollution and damming of the river. In my third and final chapter, I look into the philosophical implications of these crises in terms of the works of the contemporary philosopher Bruno Latour.
Environmental issues are often complex with many different constituents operating according to a broad range of communication techniques. In order to foster negotiations, different perspectives need to be articulated in lucid ways sensitive to various viewpoints and circumstances. In my thesis I investigate how certain approaches to environmental discourse effect dialogue and negotiation. My first two chapters focus on environmental problems surrounding rangeland ecology along the U.S./Mexico border; whereas the last two chapters explore more theoretical conflicts concerning the philosophy of nature. Throughout the thesis I show the significance of nonhumans (prairie dogs, cattle, biological assessment sheets, environmental laws, etc.) in the human community. Only by considering the roles of nonhumans do we broaden and enrich the conversation between ourselves concerning environmental issues.
Nature aesthetics is examined as an approach to environmental ethics. The characteristics of proper nature appreciation show that every landscape can be appreciated impartially in light of the dynamic processes of nature. However, it is often claimed that natural beauty decreases if humans interfere into nature. This claim leads to the separation of human culture and nature, and limits the number of landscapes which can be protected in terms of aesthetic value. As a solution to this separation, a non-dualistic Japanese aesthetics is examined as a basis for the achievement of the coexistence of culture and nature. Ecological interrelationships between human culture and nature are possible by means of an aesthetic consciousness in terms of non-hierarchical attitudes.
This thesis encompasses a survey of contemporary environmental literature (1970s to the present) as it relates to the tenets of Taoist literature, specifically the Chuang Tzu and the Tao te Ching. The thesis also presents and evaluates pertinent criticisms concerning the practice of relating modern environmental problems to ancient Chinese philosophy. The thesis contains a preface that describes the historic roots of Taoism as well as an explanation of the Chinese terminology in the paper. The environmental literature is divided into three major groups and discussed in the three chapters of the paper. The three groups include mainstream environmentalists, deep ecology, and ecofeminism.
Virginia Woolf makes clear in her book A Room of One's Own that "[A] woman must have money and a room of her own if she is to write…." This statement extends to all endeavors by women, including sport. The gap between men and women's sports is not bridged by monetary compensation. The domination of women exists in conceptual ideals and how those are expressed through our roles in this world. I use Val Plumwood's ecological feminist theory to expose the blatant masculinity imposed upon sport. I shall argue that sport is an arena of constant struggle over basic social conceptions of men and women. My endeavor is to implore traditionally masculine territory, and show sport as the domain of no single gender, but a field of simplicity and cooperation.
This thesis develops a legal theory reflecting the insights of feminism and environmental philosophy. I argue that human beings are not ontologically separate, but embedded in webs of relationality with natural others. My primary purposes are to 1) delineate ways in which institutions of modernity (such as law and science) have precipitated ecosocial crisis through the attempt to dialectically enforce mastery and control over nature and women; and 2) explore alternate political forms and ontologies which challenge the classical liberalist view of the (human) individual as a radically isolated, discrete, autonomous being. My overarching theme is that law functions as a narrative that can both hinder and enhance the promotion of ecological ideas, and how ecofeminism can contribute to transformative projects of environmental philosophy and feminist law.
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