The Links Between Environmental Ethics and Sciences Ecologists formulate their scientific theories influenced by ethical values, and in turn, environmental ethicists value nature based on scientific theories. Darwinian evolutionary theory provides clear examples of these complex links, illustrating how these reciprocal relationships do not constitute a closed system, but are undetermined and open to the influences of two broader worlds: the sociocultural and the natural environment. On the one hand, the Darwinian conception of a common evolutionary origin and ecological connectedness has promoted a respect for all forms of life. On the other hand, the metaphors of struggle for existence and natural selection appear as problematic because they foist onto nature the Hobbesian model of a liberal state, a Malthusian model of the economy, and the productive practice of artificial selection, all of which reaffirm modern individualism and the profit motive that are at the roots of our current environmental crisis. These metaphors were included in the original definitions of ecology and environmental ethics by Haeckel and Leopold respectively, and are still pervasive among both ecologists and ethicists. To suppose that these Darwinian notions, derived from a modern-liberal worldview, are a fact of nature constitutes a misleading interpretation. Such supposition represents a serious impediment to our aim of transforming our relationship with the natural world in order to overcome the environmental crisis. To achieve a radical transformation in environmental ethics, we need a new vision of nature. Ecological theories and environmental ethics are reciprocally and dynamically linked. Inquiry into this thesis can provide epistemological and ethical insights for ecologists and environmental philosophers. First, for ecologists it clarifies that environmental ethics is not purely a normative corpus that we should adopt under the pressure of an environmental crisis. Ethical conceptions participate in the genesis and evaluation of ecological theories. Second, environmental philosophers have tended to focus on how ecological sciences could inform environmental ethics. I emphasize, in turn, that it is valuable to analyze and to discuss how ethical conceptions can and do inform ecological sciences. Introduction Ecologists approach nature with the aim of understanding it. Environmental ethicists approach nature asking how we should relate to it, or live in and with it. Two disciplines: ecology looking for the is of nature, environmental ethics seeking for an ought in respect to it. How to bridge these discrete, but parallel courses? How to link the is of ecologists and the ought of eco-philosophers? I propose a circle of continuous reciprocal influences between ecological theories and ethical norms respecting nature.
In the spirit of Karen Warren, Gould's perspective on environmentalism 'feels right' to me, as I can connect with acts of respect and benevolence towards humans and can easily extend that feeling to the rest of the earth (especially on a personal level where I see the golden rule as the basis for my religious beliefs). However, upon closer examination, I find the suggestion to 'just follow the golden rule' as an environmental ethic problematic when examined in a practical, non-idealized light. Harkening back to the problems encountered in previous discussions of biocentric and ecocentric ethics, I am troubled by the potential outcomes of an environmental ethic such as this.
The purpose of this novel is to examine the significant tools of medicine that developed from one human being. The novel expresses life in the past involving the issue of slavery, racism, gaps in communication, poverty and suffering. It also explores the issue of ethics, particularly the topic of informed consent, within medical research and public health. Unfortunately very few people knew who Henrietta Lacks was, yet HeLa cells were omnipresent in the medical
Gonzalez, J. L. (1970). A History of Christian Thought: From the beginnings to the Council of Chalcedon. Nashville, TN: Abingdon Press.
In Aldo Leupold's, A Sand County Almanac, he discusses the topic referred to as Land Ethic. According to Leupold, the land ethic can be defined as a moral principle, in which, humans must learn to coexist, not only with their homo sapien community, but with all organisms that reside in their ecosystem. To have a land ethic, humans must consciously coexist with the soil, water, plants, and animals, collectively. A land ethic acknowledges that in some areas the habitat must remain in its natural state, untouched by man. We as humans must change our ways in order to preserve, conserve, and protect the fellow members of our society, or we will continue to demolish and exterminate species.
Lawrence Buell’s four criteria are easily embraced as they are highly applicable to what we consider nature writings. For instance, one of the criteria suggest it should provide evidence that the consequences of the environment affect the interests of other aspects of the world beyond just human interests. For example, in ...
Anthropocentrism has been a central belief upon which modern human society has been constructed. The current state of the world, particularly the aspects that are negative, are reflective of humans continuously acting in ways that are in the interest of our own species. As environmental issues have worsened in recent decades, a great number of environmentalists are turning away from anthropocentric viewpoints, and instead adopting more ecocentric philosophies. Although anthropocentrism seems to be decreasing in popularity due to a widespread shift in understanding the natural world, philosopher William Murdy puts forth the argument that anthropocentrism still has relevancy in the context of modern environmental thought. In the following essay, I will explain Murdy’s interpretation of anthropocentrism and why he believes it to be an acceptable point of
Analyzing human obligation pertaining to all that is not man made, apart from humans, we discover an assortment of concerns, some of which have been voiced by philosophers such as Tom Regan, Peter Singer and Aldo Leopold. Environmentally ethical ideals hold a broad spectrum of perspectives that, not only attempt to identify a problem, but also focus on how that problem is addressed through determining what is right and wrong.
Leopold defends his position the advent of a new ethical development, one that deals with humans’ relations to the land and its necessity. This relationship is defined as the land ethic, this concept holds to a central component referred to as the ecological consciousness. The ecological consciousness is not a vague ideal, but one that is not recognized in modern society. It reflects a certainty of individual responsibility for the health and preservation of the land upon which we live, and all of its components. If the health of the land is upheld, its capacity of self-renewal and regeneration is maintained as well. To date, conservation has been our sole effort to understand and preserve this capacity. Leopold holds that if the mainstream embraces his ideals of a land ethic and an ecological consciousness, the beauty, stability and integrity of our world will be preserved.
Reflection is a key element of the human learning process. It can be used to justify aspects of practice and legitimise the knowledge gained from it, as opposed to traditional forms of learning.
The term reflection means the examination of personal thoughts and actions. For nurses this means focusing on how they interact with their colleagues and with the environment to obtain a clearer picture of their own behaviour. This means it is a process in which a nurse can better understand themselves in order to be able to build on existing strengths and take appropriate future action (Somerville, 2004). Reflection is a way to bring your own intuition along with empirical knowledge together. Reflective practice in nursing is guided by models of reflection. Reflective practice model serves as a framework within which nursing or other management professions can work. Reflective practice model is also a structural framework or learning model that serves the purposes of a profession and is particularly applicable to health related professions. Reflective practice enables practitioners to learn to value themselves as significant people with values and feelings that are important factors in giving care. Whilst reflective practice allows the nurse to recognise the value of their experiences, they may also need support to work through a difficult situation. This is where reflection aids nurses in dealing with these challenging experiences (Johns, 1995). Reflection on experience offers nurses the opportunity to reflect on caring in practice in ways that its nature can be understood, where the skills necessary for effective caring can be developed and most significantly, where the values of caring for people can be highlighted, both to the individual nurse and the world in general (Johns 1996)
Since the probe, General Motors had created a new post that is charged with responsibility for vehicle safety (Muller, 2013). General Motors terminated sixteen people for their role in not repairing the faulty ignition switch. The mindset throughout General Motors was to retain the bad news and keep it apart from senior supervisors. This was undeviatingly contributed to no effort being taken to remedy the faulty switch. Because of this, General Motors is directly accountable for the graves of 13
To understand the nature-society relationship means that humans must also understand the benefits as well as problems that arise within the formation of this relationship. Nature as an essence and natural limits are just two of the ways in which this relationship can be broken down in order to further get an understanding of the ways nature and society both shape one another. These concepts provide useful approaches in defining what nature is and how individuals perceive and treat
“Unless humanity is suicidal, it should want to preserve, at the minimum, the natural life-support systems and processes required to sustain its own existence” (Daily p.365). I agree with scientist Gretchen Daily that drastic action is needed now to prevent environmental disaster. Immediate action and changes in attitude are not only necessary for survival but are also morally required. In this paper, I will approach the topic of environmental ethics from several related sides. I will discuss why the environment is a morally significant concern, how an environmental ethic can be developed, and what actions such an ethic would require to maintain and protect the environment.
Two philosophies were developed in the past as part of the early environmental consciousness. Utilitarian conservation states that resources should be used for the greatest good for the greatest number for the longest time. Biocentric preservation, on the other hand, emphasizes the fundamental right of living organisms to exist and to pursue their own goods. Early schools of thought and rising concerns such as fossil fuel issues, air and water pollution and biodiversity loss led to modern environmentalism, the active participation in attempts to solve environmental pollution and resource problems. This term reinforces the notion that human beings have a responsibility to protect the environment. Similarly, global environmentalism is a concern or action to help solve global environmental problems.
Anthropocentrism is the school of thought that human beings are the single most significant entity in the universe. As a result, the philosophies of those with this belief reflect the prioritization of human objectives over the well-being of one’s environment. However, this is not to say that anthropocentric views neglect to recognize the importance of preserving the Earth. In fact, it is often in the best interests of humans to make concerted efforts towards sustaining the environment. Even from a purely anthropocentric point of view, there are three main reasons why mankind has a moral duty to protect the natural world.