Pub Date : 2002-08-01DOI: 10.1080/10903770220152407
J. McCarthy
This essay examines mountaineering narratives in the light of recent eco-critical scholarship to assert that their tales of intense awareness and connection reveal a more fundamental integration between human subject and natural object than our culture has imagined. North American climbing narratives show three primary modes of imagining nature: first, as an object to conquer; second, as a picturesque setting to admire; third, as the extension of a self whose identity is shaped by the interpenetration of the human and the natural. The third of these modes motivates my study because this interpretation offers a lived example of the type of human connection to the natural world philosophers theorize is possible, and ecologists insist is necessary.
{"title":"A theory of place in North American mountaineering","authors":"J. McCarthy","doi":"10.1080/10903770220152407","DOIUrl":"https://doi.org/10.1080/10903770220152407","url":null,"abstract":"This essay examines mountaineering narratives in the light of recent eco-critical scholarship to assert that their tales of intense awareness and connection reveal a more fundamental integration between human subject and natural object than our culture has imagined. North American climbing narratives show three primary modes of imagining nature: first, as an object to conquer; second, as a picturesque setting to admire; third, as the extension of a self whose identity is shaped by the interpenetration of the human and the natural. The third of these modes motivates my study because this interpretation offers a lived example of the type of human connection to the natural world philosophers theorize is possible, and ecologists insist is necessary.","PeriodicalId":431617,"journal":{"name":"Philosophy & Geography","volume":"116 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2002-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123166880","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2002-08-01DOI: 10.1080/10903770220152425
Eugene C. Hargrove
Carlson’s book Aesthetics and the Environment is a fascinating discussion of environmental aesthetics. The main focus, as the subtitle attests, is on aesthetic appreciation, primarily with regard to nature, but also comparatively with regard to art and architecture. The book is written in a smooth, pleasant style that will make it accessible to the environmentalists and to the general public. In each chapter, Carlson provides a nontechnical hook to interest the reader and then proceeds with a more technical discussion, in the context of the views of other scholars, that is nevertheless easy to follow. Because of this style, the book has an exploratory feel that will make it usable as a text on environmental aesthetics at various levels. Carlson does not have a de nitive system that he is trying to defend. Rather he is working his way through a variety of issues and giving his best answer for the moment in each case. No doubt Carlson will eventually change his mind about some of the positions that he defends in the book, if he has not done so already. The book is divided into two parts. The rst concerns the appreciation of nature, the second landscapes, art, and architecture. The second part on the surface appears to be a set of unrelated subjects, much like an anthology. Actually, however, the chapters are carefully ordered to promote the examination of speci c themes. For example, a discussion of environmental works of art (earthworks) is followed by a chapter on Japanese gardens. The issue in the rst chapter is whether earthworks are an aesthetic affront. The issue in the second is why Japanese gardens, which involve as much or more manipulation and domination of nature as earthworks, are considered to be in pleasant harmony with nature. These chapters are followed by a chapter on the aesthetics of agricultural landscapes, which are changing from the family farm to the corporate farm,
{"title":"Allen Carlson's Aesthetics and the Environment (Routledge, 2000)","authors":"Eugene C. Hargrove","doi":"10.1080/10903770220152425","DOIUrl":"https://doi.org/10.1080/10903770220152425","url":null,"abstract":"Carlson’s book Aesthetics and the Environment is a fascinating discussion of environmental aesthetics. The main focus, as the subtitle attests, is on aesthetic appreciation, primarily with regard to nature, but also comparatively with regard to art and architecture. The book is written in a smooth, pleasant style that will make it accessible to the environmentalists and to the general public. In each chapter, Carlson provides a nontechnical hook to interest the reader and then proceeds with a more technical discussion, in the context of the views of other scholars, that is nevertheless easy to follow. Because of this style, the book has an exploratory feel that will make it usable as a text on environmental aesthetics at various levels. Carlson does not have a de nitive system that he is trying to defend. Rather he is working his way through a variety of issues and giving his best answer for the moment in each case. No doubt Carlson will eventually change his mind about some of the positions that he defends in the book, if he has not done so already. The book is divided into two parts. The rst concerns the appreciation of nature, the second landscapes, art, and architecture. The second part on the surface appears to be a set of unrelated subjects, much like an anthology. Actually, however, the chapters are carefully ordered to promote the examination of speci c themes. For example, a discussion of environmental works of art (earthworks) is followed by a chapter on Japanese gardens. The issue in the rst chapter is whether earthworks are an aesthetic affront. The issue in the second is why Japanese gardens, which involve as much or more manipulation and domination of nature as earthworks, are considered to be in pleasant harmony with nature. These chapters are followed by a chapter on the aesthetics of agricultural landscapes, which are changing from the family farm to the corporate farm,","PeriodicalId":431617,"journal":{"name":"Philosophy & Geography","volume":"2016 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2002-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127343985","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2002-08-01DOI: 10.1080/10903770220152399
R. Buchholz, S. Rosenthal
This paper is based on a case study involving construction of a new petrochemical plant near Baton Rouge, Louisiana, and the controversy surrounding its location. The paper will explore ethical issues raised by this plant, utilizing a pragmatic perspective that differs from traditional ethical frameworks. In developing and exploring the implications of this case, the complexities of its moral dimensions will be discussed, as well as the way the insights of classical American pragmatism provide a useful orientation for trying to come to grips with these complexities.
{"title":"Plant citing and environmental conflict: A case study","authors":"R. Buchholz, S. Rosenthal","doi":"10.1080/10903770220152399","DOIUrl":"https://doi.org/10.1080/10903770220152399","url":null,"abstract":"This paper is based on a case study involving construction of a new petrochemical plant near Baton Rouge, Louisiana, and the controversy surrounding its location. The paper will explore ethical issues raised by this plant, utilizing a pragmatic perspective that differs from traditional ethical frameworks. In developing and exploring the implications of this case, the complexities of its moral dimensions will be discussed, as well as the way the insights of classical American pragmatism provide a useful orientation for trying to come to grips with these complexities.","PeriodicalId":431617,"journal":{"name":"Philosophy & Geography","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2002-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130082323","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2002-08-01DOI: 10.1080/10903770220152416
Eric Katz
I am sitting in the Spanish synagogue in Venice, during the morning service on the Jewish holiday of Simchas Torah. I sit on a plain wooden bench—it is dark wood, beautiful and soft in its age—with my back against the southern wall, as I listen to several members of the congregation read from the Torah scroll. The bimah, the pulpit, is on the western wall, across the room from the ark, and all the pews run east to west, so that one sits facing the center aisle between the bimah and the ark. These two focal points are perfectly balanced, and although the bimah is raised above the oor and anked by two marble columns in the Corinthian style, it seems accessible, open, and inviting. The golden ark opposite is framed in a marble arch, and above the arch is a painted starry sky in blue and gold. Except for my bench in the last row against the wall, all the pews have little wooden desks, so that one can appreciate the fact that the synagogue is called in Italian a scola—a school, a schule. Across the center aisle is a trellised screen about ve feet high, shielding the eyes of the men from the women who sit on the north side of the synagogue. Somewhere on that side of the synagogue is my wife. I look at my watch and hope that she is not bored. She knows much less about Jewish rituals than I, and a strange service in a foreign country might initially be intriguing, but after a while it may become tiresome. She cannot even pass the time by skimming through the prayerbook, for it is written in Hebrew and Italian. I, however, am not the least bit bored—I am enchanted by the entire spectacle. And I am quite pleased with myself for having managed to get into the synagogue, a process that involved some minor league con artistry. I had been to Venice several times over the last six years, and had always made a point of visiting the Ghetto section of the city with its ve extant synagogues. The word ghetto means foundry in Italian, and it is likely that the origin of the term as applied to an isolated and restricted living community
{"title":"Authenticity and Place","authors":"Eric Katz","doi":"10.1080/10903770220152416","DOIUrl":"https://doi.org/10.1080/10903770220152416","url":null,"abstract":"I am sitting in the Spanish synagogue in Venice, during the morning service on the Jewish holiday of Simchas Torah. I sit on a plain wooden bench—it is dark wood, beautiful and soft in its age—with my back against the southern wall, as I listen to several members of the congregation read from the Torah scroll. The bimah, the pulpit, is on the western wall, across the room from the ark, and all the pews run east to west, so that one sits facing the center aisle between the bimah and the ark. These two focal points are perfectly balanced, and although the bimah is raised above the oor and anked by two marble columns in the Corinthian style, it seems accessible, open, and inviting. The golden ark opposite is framed in a marble arch, and above the arch is a painted starry sky in blue and gold. Except for my bench in the last row against the wall, all the pews have little wooden desks, so that one can appreciate the fact that the synagogue is called in Italian a scola—a school, a schule. Across the center aisle is a trellised screen about ve feet high, shielding the eyes of the men from the women who sit on the north side of the synagogue. Somewhere on that side of the synagogue is my wife. I look at my watch and hope that she is not bored. She knows much less about Jewish rituals than I, and a strange service in a foreign country might initially be intriguing, but after a while it may become tiresome. She cannot even pass the time by skimming through the prayerbook, for it is written in Hebrew and Italian. I, however, am not the least bit bored—I am enchanted by the entire spectacle. And I am quite pleased with myself for having managed to get into the synagogue, a process that involved some minor league con artistry. I had been to Venice several times over the last six years, and had always made a point of visiting the Ghetto section of the city with its ve extant synagogues. The word ghetto means foundry in Italian, and it is likely that the origin of the term as applied to an isolated and restricted living community","PeriodicalId":431617,"journal":{"name":"Philosophy & Geography","volume":"26 10","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2002-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"120996443","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2002-02-01DOI: 10.1080/10903770120116822
J. O'neill
"Nature" and "wilderness" are central normative categories of environmentalism. Appeal to those categories has been subject to two lines of criticism: from constructivists who deny there is something called "nature" to be defended; from the environmental justice movement who point to the role of appeals to "nature" and "wilderness" in the appropriation of land of socially marginal populations. While these arguments often come together they are independent. This paper develops the second line of argument by placing recent appeals to "wilderness" in the context of historical uses of the concept to justify the appropriation of land. However, it argues that the constructivist line is less defensible. The paper finishes by placing the debates around wilderness in the context of more general tensions between philosophical perspectives on the environment and the particular cultural perspectives of disciplines like anthropology, in particular the prima facie conflict between the aspirations of many philosophers for thin and cosmopolitan moral language that transcends local culture, and the aspirations of disciplines like anthropology to uncover a thick moral vocabulary that is local to particular cultures.
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Pub Date : 2002-02-01DOI: 10.1080/10903770120116868
J. Stark
In this essay the author examines the burgeoning industry of ecotourism, analyzing definitions of "ecotourism" and exploring a number of compelling issues raised by the recent trend in worldwide tourism. She then examines three sample codes of ecotourism: one site-specific (Antarctic Traveller's Code), one from a major environmental group (National Audubon Society), and one developed by a consultant for a travel research firm (Code for Leisure Destination Development). The presuppositions, value, and limitations of these codes are then analyzed. On the basis of this analysis, the author proceeds to a discussion of the frameworks for negotiating discourses about ecotourism. Stark argues that the limitations detected in the sample codes of ethics for ecotourism would be fruitfully addressed by Jürgen Habermas's discourse ethics augmented by the feminist ethical and political theories of Seyla Benhabib who draws on the work of Hannah Arendt. While bracketing the debates surrounding the justification of Habermas's principle of universalizability, the author argues that the overemphasis on the rational aspects both of the principle itself and on the notion of "rational trust" stand in need of a corrective if discourse ethics is to be used successfully in negotiating real-life conflicts. Stark argues for a kind of "application discourse" using the feminist ethical and political theories of Benhabib drawn from Arendt's work in which "associational public spaces" are created through relational processes in the acts themselves of meeting and discourse. The author claims that Benhabib and Arendt's works contain fruitful theoretical approaches that also leave room to deal with policies and practical applications as debates about ecotourism increase around the world. Far from exhausting the possibilities, this essay opens up the connections between these theoretical approaches and a new area of environmental concern-- ecotourism.
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Pub Date : 2002-02-01DOI: 10.1080/10903770120116813
N. Dower
War is not the answer in the present crisis. If we accept a truly global ethic which takes into account human well being and justice in the broadest way and combine this with the new realities of our global situation, we will make a robust response to the current crisis which emphasizes international law, dialogue and the way of peace and nonviolence, but not war. In short we need what will be for many quite new ways of thinking. In thinking about how to respond to the events of September 11th, we need rst to recognize the enormity of what happened and show our immense sympathy for the American people in their time of collective trauma. It has been said by some that many terrible things have happened in the past—like the genocide of Rwanda or the bloodbath of Srebrenica—and that these have not evoked the crisis we are in. Is it that Americans think American lives matter more than those of others? This is hardly fair. It is the combination of so many deaths of totally unsuspecting innocents, the deliberate symbolic strike at the heart of a powerful country’s military and economic standing and the suicidal intentions of the actors which is without precedent. What is more, these acts must impress themselves on almost any thinking person as repeatable anywhere in the world. Whilst many of us may have severe reservations about vengeance and retaliation (as opposed to bringing the collaborators to justice through due processes of international law), anyone must recognize the utmost importance of trying to stop future terrorist attacks of this kind. The desire to take resolute action against international terrorism is entirely natural and right. The real possibility of other possibly worse atrocities has to be reckoned with. However, the wish to rid the world altogether of international terrorism is unrealistic. It is certainly unrealistic in the short term, since the networks and cells already exist and are highly dispersed. It is probably unrealistic in the long run too, since that which causes people to turn to terrorism will probably never be completely eliminated, so long as humans have different value systems and believe that ends can justify violent means. We must accept that the de nition of terrorism is highly contested (over the terrorism/ freedom ghter distinction, over questions of scale and methods, and over the extent to which forms of state action can count as terrorism). Nevertheless, even if we focus on paradigmatic cases of direct destruction of large numbers of innocents intended to
{"title":"Against war as a response to terrorism","authors":"N. Dower","doi":"10.1080/10903770120116813","DOIUrl":"https://doi.org/10.1080/10903770120116813","url":null,"abstract":"War is not the answer in the present crisis. If we accept a truly global ethic which takes into account human well being and justice in the broadest way and combine this with the new realities of our global situation, we will make a robust response to the current crisis which emphasizes international law, dialogue and the way of peace and nonviolence, but not war. In short we need what will be for many quite new ways of thinking. In thinking about how to respond to the events of September 11th, we need rst to recognize the enormity of what happened and show our immense sympathy for the American people in their time of collective trauma. It has been said by some that many terrible things have happened in the past—like the genocide of Rwanda or the bloodbath of Srebrenica—and that these have not evoked the crisis we are in. Is it that Americans think American lives matter more than those of others? This is hardly fair. It is the combination of so many deaths of totally unsuspecting innocents, the deliberate symbolic strike at the heart of a powerful country’s military and economic standing and the suicidal intentions of the actors which is without precedent. What is more, these acts must impress themselves on almost any thinking person as repeatable anywhere in the world. Whilst many of us may have severe reservations about vengeance and retaliation (as opposed to bringing the collaborators to justice through due processes of international law), anyone must recognize the utmost importance of trying to stop future terrorist attacks of this kind. The desire to take resolute action against international terrorism is entirely natural and right. The real possibility of other possibly worse atrocities has to be reckoned with. However, the wish to rid the world altogether of international terrorism is unrealistic. It is certainly unrealistic in the short term, since the networks and cells already exist and are highly dispersed. It is probably unrealistic in the long run too, since that which causes people to turn to terrorism will probably never be completely eliminated, so long as humans have different value systems and believe that ends can justify violent means. We must accept that the de nition of terrorism is highly contested (over the terrorism/ freedom ghter distinction, over questions of scale and methods, and over the extent to which forms of state action can count as terrorism). Nevertheless, even if we focus on paradigmatic cases of direct destruction of large numbers of innocents intended to","PeriodicalId":431617,"journal":{"name":"Philosophy & Geography","volume":"142 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2002-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115798010","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2002-02-01DOI: 10.1080/10903770120116840
T. Raab, R. Frodeman
In previous work we have described the nature of geologic reasoning and the relation between the geological observer and the outcrop which is the object of their study. We now turn to further consideration of the epistemological aspects of geology that have been largely neglected by twentieth century epistemology. Our basic claim is that the experiential facts of geological field work do not fit with a philosophy of science that has evolved out of considerations on the laboratory sciences. Shifting our focus from the lab to the field offers a more embodied, historical, and fallibilistic understanding of geology.
{"title":"What is it like to be a geologist? A phenomenology of geology and its epistemological implications","authors":"T. Raab, R. Frodeman","doi":"10.1080/10903770120116840","DOIUrl":"https://doi.org/10.1080/10903770120116840","url":null,"abstract":"In previous work we have described the nature of geologic reasoning and the relation between the geological observer and the outcrop which is the object of their study. We now turn to further consideration of the epistemological aspects of geology that have been largely neglected by twentieth century epistemology. Our basic claim is that the experiential facts of geological field work do not fit with a philosophy of science that has evolved out of considerations on the laboratory sciences. Shifting our focus from the lab to the field offers a more embodied, historical, and fallibilistic understanding of geology.","PeriodicalId":431617,"journal":{"name":"Philosophy & Geography","volume":"7 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2002-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132157975","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2002-02-01DOI: 10.1080/10903770120116859
R. S. Stewart, R. Nicholls
Debate concerning virtual reality is often drawn in terms of sharply defined dichotomies--for example, between "real" (or "actual") and "virtual," "authentic" and "inauthentic," and "natural" and "artificial." In this paper we offer an alternative approach by suggesting a conception of a virtual world that highlights a continuity and commonality with our sense of everyday reality. We accomplish this in part by an examination of the English picturesque garden as if it were a virtual world partially constructed out of ideas and objects collected during travels to foreign lands on the Grand Tour. Such foreign travel transformed not only the English person's sense of self, but also altered the English landscape. We conclude that in one sense the "real" England is also a "virtual" reality.
{"title":"Virtual worlds, travel, and the picturesque garden","authors":"R. S. Stewart, R. Nicholls","doi":"10.1080/10903770120116859","DOIUrl":"https://doi.org/10.1080/10903770120116859","url":null,"abstract":"Debate concerning virtual reality is often drawn in terms of sharply defined dichotomies--for example, between \"real\" (or \"actual\") and \"virtual,\" \"authentic\" and \"inauthentic,\" and \"natural\" and \"artificial.\" In this paper we offer an alternative approach by suggesting a conception of a virtual world that highlights a continuity and commonality with our sense of everyday reality. We accomplish this in part by an examination of the English picturesque garden as if it were a virtual world partially constructed out of ideas and objects collected during travels to foreign lands on the Grand Tour. Such foreign travel transformed not only the English person's sense of self, but also altered the English landscape. We conclude that in one sense the \"real\" England is also a \"virtual\" reality.","PeriodicalId":431617,"journal":{"name":"Philosophy & Geography","volume":"45 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2002-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124875255","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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