Environmental ethics

Reynolds highlights three dimensions of environmental ethics – normative, philosophical and political – in the context of a long-standing controversial development initiative for dam constructions in the Narmada river valley in India. In discussing these three dimensions, he promotes the importance of environmental ethics in fostering responsible development intervention. A version of this reading can be found in Environment, Development and Sustainability in the 21st Century: Perspectives and cases from around the world, edited by Gordon Wilson, Pam Furniss and Richard Kimbowa (2009), published by the Open University and Oxford University Press, for which the reading was originally commissioned

Kopy Luwak: a conservation strategy for global market

Subject area – Niche products and environmental ethics. Study level/applicability – The case is suitable for undergraduate students who have some understanding of competitive advantage in emerging economies, of niche products, the resource-based perspective and environmental ethics. Case overview – The case concerns the Indonesian coffee industry, specifically the production of Kopi Luwak, a coffee that involves a type of local wild animal as an essential part of the process. The case outlines a typical problem for a new leader who has to start his tenure with a creditable performance. The company is a resource-based one that has to manage a potential risk of violating environmental ethics. Expected learning outcomes – The case reveals the value of the international value chain for a cup of coffee. Through investigating the intersection between business feasibility and conservation issues, students should be able to understand what are appropriate business opportunities with environmental ethics considerations

Environmental ethics for business sustainability

The paper derives operational principles from environmental ethics for business organizations in order to achieve sustainability. Business affects the natural environment at different levels. Individual biological creatures are affected by business via hunting, fishing, agriculture, animal testing, etc. Natural ecosystems are affected by business via mining, regulating rivers, building, polluting the air, water and land, etc. The Earth as a whole is affected by business via exterminating species, contributing to climate change, etc. Business has a natural, non-reciprocal responsibility toward natural beings affected by its functioning. At the level of individual biological creatures, awareness-based ethics is adequate for business. It implies that business should assure natural life conditions and painless existence for animals and other sentient beings. From this point of view a business activity system can be considered acceptable only if its aggregate impact on animal welfare is non-negative. At the level of natural ecosystems, ecosystem ethics is relevant for business. It implies that business should use natural ecosystems in a proper way, that is, not damaging the health of the ecosystem during use. From this point of view a business activity system can be considered acceptable only if its aggregate impact on ecosystem health is non-negative. At the level of the Earth as a whole, Gaian ethics applies to business. Its implication is that business should not contribute to the violation of the systemic patterns and global mechanisms of the Earth. From this point of view a business activity system can be considered acceptable only if its aggregate impact on the living planet is non-negative. Satisfying the above principles can assure business sustainability in an ethically meaningful way. In this case business performs its duty: not to harm nature or allow others to come to harm

Logical and Theoretical Foundations of African Environmental Ethics

[English] The paper observed that the various ethics that constitute the system of African environmental ethics are not based on or linked to any known African ontology and formal logic. It argued that the contextualisation of African environmental ethics on African ontology and African logic is essential since Western ontology and logic do not serve to adequately explain and provide proper meanings to the various concepts and propositions employed in the African environmental ethics. Therefore, the paper aimed to, and indeed, link and establishes African environmental ethics on a definite and sound African ontology and formal logic based on Ibuanyidanda complementary ontology and Ezumezu integrativist logic. [Annang] Nwed ndun̄ọ ami akondo ada akud ate k’ idem mme ido ukpeme nkan-n̄kuk ke Africa ada nsan nsan ye ọntọlọgy ye lọgik Africa. Nnwed ami abenne awọ́d ate ke ọntọlọgy ye lọgik mfia agwo iwamma ke adinam awan̄a mme nsio nsio akpọ-ikọ, adaha ikọ, mme usem, ye mme edu ake 'adọhọke ke mme ido ukpeme nkan-n̄kuk ke Africa. Ntak ade anam ukpep mkpọ ami anwana ndiben ido ukpeme nkan-n̄kuk Africa n̄ka n̄ke kọọn̄ ke ọntọlọgy ye lọgik afọnnọ nte itiat ikaba, ade anam anye asan̄a 'ke kem ye Ibuanyidanda Ontology ye Ezumezu Logic

Two Views of Animals in Environmental Ethics

This chapter concerns the role accorded to animals in the theories of the English-speaking philosophers who created the field of environmental ethics in the latter half of the twentieth century. The value of animals differs widely depending upon whether one adopts some version of Holism (value resides in ecosystems) or some version of Animal Individualism (value resides in human and nonhuman animals). I examine this debate and, along the way, highlight better and worse ways to conduct ethical arguments. I explain that two kinds of appeals (which I call intuition and reductio) are questionable foundations for environmental ethics and that representatives of both schools occasionally appeal unhelpfully to intuition or caricature the commitments of the other side. I review two stronger arguments for Ecoholism (inference and eco-organisms) and show that they have performed a useful function in environmental ethics. Ultimately, however, both arguments fail because their proponents are unable to answer four critical objections: weakness of will, no eco-organisms, no teleology, and is/ought. I then show that Animal Individualism operates on more secure footing when it comes to philosophical and scientific assumptions. I also propose that Animal Individualism is more likely to prove effective in establishing progressive environmental policies insofar as it builds on existing legal concepts, especially the concept of moral rights, and political institutions, such as democratic states. I note that wild animals are not inherently more valuable than domestic animals and, finally, offer a brief outline of an animal rights environmental ethic

Book review essay: Perspectives on environmental ethics

Most introductory texts in environmental ethics (and philosophy in general) are anthologies, and there are advantages to this approach. No philosopher is an expert on all aspects of the field, especially if practical concerns such as climate change, population, biodiversity and globalization are addressed. Moreover, if a course is taught by a single professor, an anthology exposes students to different positions on controversial topics written by their advocates, not merely mediated through the professor’s worldview. Another advantage is that students have to grapple with challenging material that was written for professionals and academics, not just students

Environmental ethics in a New Zealand context

Environmental ethics has many strands and roots but there is increasing for a holistic approach. Such an approach, which is consistent with te ao Maori and tikanga Maori, is especially appropriate for New Zealand

An Investigation of Obligatory Anthropoholism as Plausible African Environmental Ethics

African ontological discourse revolves around a few principles, the interrelatedness of being, what is variously interpreted as communalism, ubuntu, Holism, communitarianism etc. This is the view that every being in the world, animate and inanimate are interconnected into a whole. This makes it possible for African environmental attitude to claim to be holistic. Since we are one, we care for each other, humans care for animals, plants, and mountains not because of what to gain from them but because we are the same and harming the river is same as harming oneself. The weakness of seeing African environmental ethics as only holistic is that it is not African enough as the paper will argue. The second principle in African ontological discourse is the human being. This principle has made scholars like Callicott and even some African scholars to describe African environmental ethics as anthropocentric. The paper also argues that branding African environmental ethics anthropocentric is not African enough. This is because Africans live in an interconnected world, comprising both the living, the dead and nature. Humans are only one privileged part of the whole and this is because of her obligatory role to nature and the world as a result of her capabilities. Through the method of analysis, the paper argues that a plausible African environmental ethics will be one that will blend the holistic nature of the African ontology and its pride of place given to humans. It will be discovered that obligatory anthropoholism can comfortably blend these two principles without necessarily being anthropocentric

Environmental Ethics

Excerpts from a new work by Larry Waggle (Philosophy) as featured in the Summer 2009 issue of SNC Magazine and captured as a part of a digital preservation project by Mulva Archives in Summer 2019