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Environmental Ethics最新文献

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J. Michael Scott, John A. Wiens, Beatrice Van Horne, and Dale D. Goble. Shepherding Nature: The Challenge of Conservation Reliance J. Michael Scott, John A. Wiens, Beatrice Van Horne和Dale D. Goble。牧养自然:保护依赖的挑战
IF 0.3 4区 哲学 Q2 Arts and Humanities Pub Date : 2021-01-01 DOI: 10.5840/enviroethics202143337
Michael L. Nelson
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引用次数: 0
Africapitalism, Ubuntu, and Sustainability in advance 非洲资本主义,Ubuntu和可持续发展
IF 0.3 4区 哲学 Q2 Arts and Humanities Pub Date : 2021-01-01 DOI: 10.5840/enviroethics202111929
Matthew Crippen
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引用次数: 4
Virtue Ethics and the Trilemma Facing Sentiocentrism in advance 德性伦理学与面向情感中心主义的三难困境
IF 0.3 4区 哲学 Q2 Arts and Humanities Pub Date : 2021-01-01 DOI: 10.5840/ENVIROETHICS20215623
Rafael Rodrigues Pereira
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引用次数: 0
Plato’s Anthropocentrism Reconsidered in advance 对柏拉图人类中心主义的再思考
IF 0.3 4区 哲学 Q2 Arts and Humanities Pub Date : 2021-01-01 DOI: 10.5840/ENVIROETHICS202151126
J. Torres
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引用次数: 0
Conservation Floors and Degradation Ceilings 保护地板和退化天花板
IF 0.3 4区 哲学 Q2 Arts and Humanities Pub Date : 2020-11-17 DOI: 10.5840/enviroethics2020111613
Alexander Lee, A. Hamilton, B. Hale
U.S. conservation policy, both in structure and in practice, places a heavy burden on conservationists to halt development projects, rather than on advocates of development to defend their proposed actions. In this paper, we identify this structural phenomenon in several landmark environmental policies and in practice in the contemporary debate concerning oil drilling in the Arctic National Wildlife Refuge. The burdens placed on conservation can be understood in terms of constraints—as conservation ‘floors’ (or minimum standards) and degradation ‘ceilings’ (or upper limits). At base, these floors and ceilings emerge out of underlying consequentialist commitments that assume that our environmental activity can be justified by appeal primarily to ends. A series of intuition pumps guides our argument to instead shift the conservation discourse away from these consequentialist commitments to more widely justify activities on our public lands.
美国的保护政策,无论是在结构上还是在实践中,都给自然资源保护主义者带来了沉重的负担,让他们停止开发项目,而不是让开发倡导者为他们提出的行动辩护。在本文中,我们在几项具有里程碑意义的环境政策中以及在当代关于北极国家野生动物保护区石油钻探的辩论中发现了这种结构性现象。对保护的负担可以从限制的角度来理解,比如保护的“下限”(或最低标准)和退化的“上限”(或上限)。从根本上讲,这些地板和天花板是由潜在的后果主义承诺产生的,这些承诺认为我们的环境活动主要是为了达到目的。一系列直觉引导我们的论点,转而将保护话语从这些后果主义承诺转移到更广泛地为我们公共土地上的活动辩护。
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引用次数: 0
A Final Word or Two 最后一两句话
IF 0.3 4区 哲学 Q2 Arts and Humanities Pub Date : 2020-11-01 DOI: 10.5840/enviroethics202042428
Gene Hargrove
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引用次数: 0
Predators and Pests 捕食者和害虫
IF 0.3 4区 哲学 Q2 Arts and Humanities Pub Date : 2020-11-01 DOI: 10.5840/enviroethics202042430
Lauren Eichler, D. Baumeister
The tethering of Indigenous peoples to animality has long been a central mechanism of settler colonialism. Focusing on North America from the seventeenth century to the pres­ent, this essay argues that Indigenous animalization stems from the settler imposition onto Native Americans of dualistic notions of human/animal difference, coupled with the settler view that full humanity hinges on the proper cultivation of land. To further illustrate these claims, we attend to how Native Americans have been and continue to be animalized as both predators and pests, and show how these modes of animalization have and continue to provide settlers motive and justification for the elimination of Native peoples and the extractive domination of Native lands.
长期以来,将土著居民与动物拴在一起一直是移民殖民主义的核心机制。本文以17世纪至今的北美为研究对象,认为土著动物化源于殖民者将人/动物差异的二元观念强加给美洲原住民,以及殖民者认为充分的人性取决于适当的土地耕种。为了进一步说明这些说法,我们关注印第安人是如何被动物化的,既是掠食者又是害虫,并展示这些动物化的模式如何为殖民者提供了动机和理由,以消除土著人民和对土著土地的掠夺性统治。
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引用次数: 0
Metaphorical and Literal Groundings 隐喻和文字基础
IF 0.3 4区 哲学 Q2 Arts and Humanities Pub Date : 2020-11-01 DOI: 10.5840/enviroethics202042432
Anna Cook, Bonnie Sheehey
Accounts of grounded normativity in Indigenous philosophy can be used to challenge the groundlessness of Western environmental ethical approaches such as Aldo Leopold’s land ethic. Attempts to ground normativity in mainstream Western ethical theory deploy a metaphorical grounding that covers up the literal grounded normativity of Indigenous philosophical practices. Furthermore, Leopold’s land ethic functions as a form of settler philosophical guardianship that works to erase, assimilate, and effectively silence localized Indigenous knowledges through a delocalized ethical standard. Finally, grounded normativ­ity challenges settlers to question their desire for groundless normative theory and practice as reflective of their evasion of ethical responsibility for the destruction and genocide of Indigenous communities.
土著哲学中有根据的规范性可以用来挑战西方环境伦理方法的无根据,比如奥尔多·利奥波德的土地伦理。试图将规范性根植于西方主流伦理理论,采用了一种隐喻的基础,掩盖了本土哲学实践的字面规范性。此外,利奥波德的土地伦理作为一种定居者哲学监护的形式,通过一种非本地化的伦理标准,抹去、同化并有效地使本地化的土著知识沉默。最后,有根据的规范要求定居者质疑他们对无根据的规范理论和实践的渴望,因为这反映了他们逃避对土著社区的破坏和种族灭绝的道德责任。
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引用次数: 0
Reclaiming Rainmaking from Damming Epistemologies 从筑坝认识论中重新认识造雨
IF 0.3 4区 哲学 Q2 Arts and Humanities Pub Date : 2020-11-01 DOI: 10.5840/enviroethics202042433
Shelbi Nahwilet Meissner
In California Indian epistemologies, water, land, language, and knowledge are intimately connected through ancient cycles of research, ceremony, and kinship. Since creation, ‘atáaxum champúulam//Luiseño medicine people sang for rain, holding ceremonies that kept the riv­ers full, the plants strong, and our people from thirst. Rainmaking in this essay serves as an example of an Indigenous lifeway and practice that was subjected to colonial violence; rainmaking also serves as a more figurative and emblematic example of a central feature of Indigenous epistemologies in which language, land, governance/clan systems, and ceremony are linked together as an embodied practice. Embodied practices and the cluster of concepts connected to them are contrasted throughout this essay with parcels, or aspects of Indigenous lifeways that are rendered as individualized pieces or as mere resources. Indigenous lifeways are rendered as parcels or mere resources through a process of structural epistemic injustice (contributory injustice) that can be referted to as epistemic damming. Through contributory injustice, or epistemic damming, settler colonial legal and academic structures have transformed Indigenous practices by rendering them into parcels, or mere resources, and doling them out piecemeal back to Indigenous communities as a lackluster gesture at justice. This essay (1) provides sorely underdiscussed historical context of the impacts of settler colonialism on Indigenous lifeways and practices, spotlighting the specific manifestations of settler colonial violence in California, (2) shows how Indigenous practices are epistemically dammed, or subjected to structural contributory injustice, highlighting contemporary examples thereof, and (3) briefly gestures at a now-visible roadmap of avenues of Indigenous resistance with hazards such as contributory injustice flagged along the way.
在加利福尼亚印第安人的认识论中,水、土地、语言和知识通过古老的研究、仪式和亲缘关系循环紧密相连。自创建以来,“在áaxum chapúulam//Luiseño医学院,人们为雨水歌唱,举行仪式,让河水保持饱满,植物保持强壮,让我们的人民免于口渴。本文中的造雨是一个遭受殖民暴力的土著生活方式和实践的例子;造雨也是土著认识论的一个核心特征的一个更具象征性和象征性的例子,在这些认识论中,语言、土地、治理/部落制度和仪式作为一种具体的实践联系在一起。体现的实践和与之相关的一系列概念在本文中与土著生活方式的包裹或方面进行了对比,这些包裹或方面被呈现为个性化的片段或仅仅是资源。土著人的生活方式通过一个结构性认识不公正(促成性不公正)的过程而被视为包裹或仅仅是资源,这可以被称为认识障碍。通过促成的不公正,或认识上的筑坝,定居者的殖民法律和学术结构改变了土著人的做法,将他们变成了一块地,或仅仅是一种资源,并将其零碎地分发给土著社区,作为一种不光彩的伸张正义的姿态。本文(1)提供了定居者殖民主义对原住民生活方式和实践影响的未充分讨论的历史背景,突出了加利福尼亚州定居者殖民暴力的具体表现,以及(3)在一个现在可见的土著抵抗途径路线图上做了简短的手势,沿途标记了诸如助长不公正等危险。
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引用次数: 0
Hicham-Stéphane Afeissa. Esthétique de la charogne Hicham-Stéphane Afeissa。Charogne的美学
IF 0.3 4区 哲学 Q2 Arts and Humanities Pub Date : 2020-11-01 DOI: 10.5840/enviroethics202042436
M. Fritsch
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引用次数: 0
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Environmental Ethics
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