The Epistemic Demands of Environmental Virtue

To lead an environmentally virtuous life requires information—about morality, environmental issues, the impacts of our actions and commitments, our options for alternatives, and so on. On the other hand, we are finite beings with limited time and resources. We cannot feasibly investigate all of our options, and all environmental issues (let alone moral issues, more broadly). In this paper I attempt to provide initial steps towards addressing the epistemic demands of environmental virtue. In the first half of the paper I provide rules of thumb with respect to (1) how to prioritize our investigations into various issues, and (2) what kinds of information we should seek with respect to these issues, and the levels of epistemic justification we ought to attain. In the second half of the paper, I turn to a modified virtue ethics, appealing to the attitudes of virtuous ideal observers to provide characterizations of morally justified and morally non-culpable actions. I then apply these latter concepts in assessing agents, their actions and projects (with respect to environmental virtue), in light of their investigative efforts, and given their particular circumstances.     

Environmentalism and Public Virtue

Much of the literature addressing environmental virtue tends to focus on what might be called “personal virtue”—individual actions, characteristics, or dispositions that benefit the individual actor. There has, in contrast, been relatively little interest in either “virtue politics”—collective actions, characteristics, or dispositions—or in what might be called “public virtues,” actions, characteristics, or dispositions that benefit the community rather than the individual. This focus, however, is problematic, especially in a society that valorizes individuality. This paper examines public virtue and its role in environmental virtue ethics. First, I outline different types of virtue in order to frame the discussion of public virtues and, in particular, a subclass of virtues I will refer to as political virtue. Second, I focus on practical problems and address the inadequacy of personal virtue for effecting social change and, therefore, for addressing most environmental crises. Finally, I argue that public and political virtues are necessary, if under emphasized, conditions for the flourishing of the individual, and that they are important complements to more traditional environmental virtues.     

Heideggerian Environmental Virtue Ethics

Environmental ethics is apparently caught in a dilemma. We believe in human species partiality as a way of making sense of many of our practices. However as part of our commitment to impartialism in ethics, we arguably should extend the principle of impartiality to other species, in a version of biocentric egalitarianism of the kind advocated by Paul Taylor. According to this view, not only do all entities that possess a good have inherent worth, but they have equal inherent worth, and in particular no species is superior to any other. In this paper, I elaborate a Heideggerian environmental virtue ethics that slips between the horns of the dilemma. Central to this ethics is the relation of “dwelling” and the many virtues of dwelling, according to which the world is seen as “holy” in a variety of ways. This ethics is importantly local in respect of time and place, but also has universalistic aspects. To understand such an ethics, it is necessary to grasp Heidegger’s notion of truth as “aleithia” or opening, which enables us to escape the metaphysical dilemmas besetting ethics in the analytic tradition, including standard virtue ethics. Elaborating this notion occupies a large part of the paper.     

Patriotism as an Environmental Virtue

Define “patriotism” as love for one’s country and devotion to its well-being. This essay contends that patriotism thus defined is a virtue and that environmentalism is one of its most important manifestations. Patriotism, as devotion to particular places and people, can occur at various levels, from the local to the national. Knowing and caring about particular places and people and working to protect them is good for us and good for them and hence a good thing overall. Knowing and caring and working less on behalf of more remote places and people is also good, since it allows us to focus our efforts, act effectively, and do more good in the world. Philosophical analyses of patriotism by Alasdair MacIntyre and Martha Nussbaum are complemented by the more “down to earth” understanding of the virtue presented here. While patriotism’s dangers are undeniable, so are the dangers stemming from lack of patriotism. The proper answer to bad patriotism is not cosmopolitanism, but good patriotism: the kind illustrated by environmental activists.     

Biophilia as an Environmental Virtue

Beginning with E. O. Wilson’s notion of biophilia, our “innate tendency to focus on life and life-like processes,” I construct an environmental virtue with the same name that meets certain criteria an environmental virtue should meet. I argue that this virtue can have its status as a virtue by its contribution to human flourishing, while having care for live nature as its target, and care about live nature as its affective content. I explore its characteristics as both an individual and a collective virtue, and finally show how cultivation of it might serve to unite various communities in the cause of preserving biodiversity.     

Species Extinction and the Vice of Thoughtlessness: The Importance of Spiritual Exercises for Learning Virtue

In this paper, I present a sample spiritual exercise—a contemporary form of the written practice that ancient philosophers used to shape their characters. The exercise, which develops the ancient practice of the examination of conscience, is on the sixth mass extinction and seeks to understand why the extinction appears as a moral wrong. It concludes by finding a vice in the moral character of the author and the author’s society. From a methodological standpoint, the purpose of spiritual exercises is to create a habit of thoughtfulness in the writer, and by way of teaching, to suggest one to the reader. Such a habit is important, at least, because virtue is a habit. In other words, there can be no learning of virtue itself without habituation into it. Accordingly, I frame the sample spiritual exercise with a deliberately controversial objection to contemporary academic virtue ethics and with a justification for why the spiritual exercise is important for taking virtue ethically. And I end the paper with some further remarks explaining the form of the exercise and its relevance to doing philosophy. In this way, the paper makes and illustrates a methodological point about virtue ethics based on a meta-ethical assumption about virtue as a habit, and it does this by focusing on a pressing environmental problem in the twenty-first century.     

Ethical Veganism,Virtue, and Greatness of the Soul

Many moral philosophers have criticized intensive animal farming because it can be harmful to the environment, it causes pain and misery to a large number of animals, and furthermore eating meat and animal-based products can be unhealthful. The issue of industrially farmed animals has become one of the most pressing ethical questions of our time. On the one hand, utilitarians have argued that we should become vegetarians or vegans because the practices of raising animals for food are immoral since they minimize the overall happiness. Deontologists, on the other hand, have argued that the practices of raising animals for food are immoral because animals have certain rights and we have duties toward them. Some virtue ethicists remain unconvinced of deontic and consequentialist arguments against the exploitation of animals and suggest that a virtue-based approach is better equipped to show what is immoral about raising and using animals for food, and what is virtuous about ethical veganism.     

Construction Simplicity and Cost as Selection Criteria Between Two Types of Constructed Wetlands Treating Highway Runoff

Two free water surface (FWS) and two subsurface flow (SSF) pilot-size wetlands were constructed for the evaluation of their performance in treating highway runoff (HRO) in the heart of the Mediterranean region, the island of Crete, at the southernmost point of Greece. Detailed recordings of the resources involved during the construction allowed a thorough calculation of the cost of the systems and the requirements in materials, man-hours, and equipment. The two identical FWS systems had a surface area of 33 m² each, while the two identical SSF covered 32 m² each. One FWS and one SSF, named FWS12 and SSF12, respectively, were designed with a hydraulic retention time (HRT) of 12 h, with each one capable of treating a maximum HRO of 12.6 m³/day. The other couple, named FWS24 and SSF24, respectively, was designed with an HRT of 24 h, with each receiving a maximum HRO of 6.3 m³/days. An influent storage tank was required to hold the runoff during the common storm events and control the flow rate (and the hydraulic retention time) into the wetlands. This construction represented 25% of the total construction cost, while 5% was spent on the influent automated (and sun-powered) control and distribution system, from the storage tank to the wetlands. The respective total cost allocated to the two SSF systems (€14,676) was approximately 10% higher than that of the FWS (€13,596), mainly due to the three different-sized gravel layers used in the SSF substrate compared to the topsoil used in the FWS, which tripled the cost and placement time. The Total Annual Economic Cost (TAEC) was €1799/year and €1847/year for the FWS and SSF pair, respectively. TAEC was also used to compare the economic efficiency of the systems per cubic meter of HRO treated and kilograms of COD and TSS removed from the wetlands during their first operational year. Based on these estimations, FWS12 recorded the lowest TAEC_COD and TAEC_TSS values (€89.09/kg and €43.69/kg, respectively) compared to the other three systems, presenting a more economically favorable option.     

高校师德建设浅析

师德建设是高校精神文明建设的重要组成部分。本文针对当前高校师资队伍建设中的不足,论述了师德建设的重要性,阐明了高校教师应具备的思想道德素质。     

A Virtue of Precaution Regarding the Moral Status of Animals with Uncertain Sentience

We address the moral importance of fish, invertebrates such as crustaceans, snails and insects, and other animals about which there is qualified scientific uncertainty about their sentience. We argue that, on a sentientist basis, one can at least say that how such animals fare make ethically significant claims on our character. It is a requirement of a morally decent (or virtuous) person that she at least pays attention to and is cautious regarding the possibly morally relevant aspects of such animals. This involves having a moral stance, in the sense of patterns of perception, such that one notices such animals as being morally relevant in various situations. For the person who does not already consider these animals in this way, this could be a big change in moral psychology, and can be assumed to have behavioural consequences, albeit indeterminate. Character has been largely neglected in the literature, which focuses on act-centred approaches (i.e. that the evidence on sentience supports, or does not support, taking some specific action). We see our character-centred approach as complementary to, not superior to, act-centred approaches. Our approach has the advantage of allowing us to make ethically interesting and practically relevant claims about a wider range of cases, but it has the drawback of providing less specific action guidance.     

Building a Sustainable Future for Animal Agriculture: An Environmental Virtue Ethic of Care Approach within the Philosophy of Technology

Agricultural technologies are non-neutral and ethical challenges are posed by these technologies themselves. The technologies we use or endorse are embedded with values and norms and reflect the shape of our moral character. They can literally make us better or worse consumers and/or people. Looking back, when the world’s developed nations welcomed and steadily embraced industrialization as the dominant paradigm for agriculture a half century or so ago, they inadvertently championed a philosophy of technology that promotes an insular human-centricism, despite its laudable intent to ensure food security and advance human flourishing. The dominant philosophy of technology has also seeded particular ethical consequences that plague the well-being of human beings, the planet, and farmed animals. After revisiting some fundamental questions regarding the complex ways in which technology as agent shapes our lives and choices and relegates food and farmed constituents into technological artifacts or commodities, I argue that we should accord an environmental virtue ethic of care—understood as caretaking—a central place in developing a more conscientious philosophy of technology that aims at sustainability, fairness, and humaneness in animal agriculture. While technology shapes society, it also is socially shaped and an environmental virtue ethic of care (EVEC) as an alternative design philosophy has the tools to help us take a much overdue inventory of ourselves and our relationships with the nonhuman world. It can help us to expose the ways in which technology hinders critical reflection of its capacity to alter communities and values, to come to terms with why we may be, in general, disengaged from critical ethical analysis of contemporary agriculture and to consider the moral shape and trajectory and the sustainability of our food production systems going into the future. I end by outlining particular virtues associated with the ethic of care discussed here and consider some likely implications for consumers and industry technocrats as they relate to farming animals.     

城市餐饮业油烟污染状况的分析与对策

通过对本区餐饮油烟污染状况的调查，结果表明多麦子弹位未采用净化施备或存在缺陷不能达标排放，建议环保部门在加强监管，强化市场准入制度，建立清洗队伍同时火力开发高效优质油烟净化设备。     

肼类燃料在大气中的迁移转化

肼类燃料（肼、甲基肼和偏二甲肼）排放于大气中时,可与大气组分;氧、二氧化碳、水、臭氧、氮氧化物、二氧化硫等发生反应,降解主要产物是氮气、水、甲烷或偏除,在紫外光照射条件下可发生光解。本文详细论述了肼、甲基肼和偏二甲肼与大气中的氧气、臭氧和氮氧化物的反应历程及降解机理,其中某些降解产物毒性比肼类燃料本身更大。     

乌鲁木齐市东南部荒山植被类型及其特征

采用典型样地法对乌鲁木齐市东部荒山植被进行了调查.依据中国植被和新疆植被分类的原则,遵循群落学-生态学原则,用重要值优势度分类方法确定各层片优势种.将此地区自然植被划分为5个植被型,8个植被亚型、20个群系和24个群丛.并对植被型的基本特征进行了分析和描述.     

塔里木河下游绿色走廊的生态问题与治理对策

从经济、军事和生态三个角度分析了保护塔里木河下游绿色走廊的必要性,概括了该区域的生态环境现状,即河水矿化度升高、地下水位下降从而导致植被的退化和沙漠化加剧的问题。最后提出了以水资源合理利用为前提和中心的治理对策。     

我院一年级学生思想政治状况调查报告

这篇报告是在对我院一年级学生思想政治状况调查的基础上写成的.文章从十个方面对对调查的结果进行了简要的总结.并对调查和总结中的问题给予了简要分析.希望以期能对我院学生的成长、教师的教学和领导的管理提供一点参考.