Emotion as a source of moral understanding in conservation

Recent debates around the meaning and implications of compassionate conservation suggest that some conservationists consider emotion a false and misleading basis for moral judgment and decision making. We trace these beliefs to a long-standing, gendered sociocultural convention and argue that the disparagement of emotion as a source of moral understanding is both empirically and morally problematic. According to the current scientific and philosophical understanding, reason and emotion are better understood as partners, rather than opposites. Nonetheless, the two have historically been seen as separate, with reason elevated in association with masculinity and emotion (especially nurturing emotion) dismissed or delegitimated in association with femininity. These associations can be situated in a broader, dualistic, and hierarchical logic used to maintain power for a dominant male (White, able-bodied, upper class, heterosexual) human class. We argue that emotion should be affirmed by conservationists for the novel and essential insights it contributes to conservation ethics. We consider the specific example of compassion and characterize it as an emotional experience of interdependence and shared vulnerability. This experience highlights conservationists’ responsibilities to individual beings, enhancing established and widely accepted beliefs that conservationists have a duty to protect populations, species, and ecosystems (or biodiversity). We argue compassion, thus understood, should be embraced as a core virtue of conservation.     

How the diversity of human concepts of nature affects conservation of biodiversity

Protecting nature has become a global concern. However, the very idea of nature is problematic. We examined the etymological and semantic diversity of the word used to translate nature in a conservation context in 76 of the primary languages of the world to identify the different relationships between humankind and nature. Surprisingly, the number of morphemes (distinct etymological roots) used by 7 billion people was low. Different linguistic superfamilies shared the same etymon across large cultural areas that correlate with the distribution of major religions. However, we found large differences in etymological meanings among these words, echoing the semantic differences and historical ambiguity of the contemporary European concept of nature. The principal current Western meaning of nature in environmental public policy, conservation science, and environmental ethics–that which is not a human artifact–appears to be relatively rare and recent and to contradict the vision of nature in most other cultures, including those of pre-Christian Europe. To avoid implicit cultural bias and hegemony–and thus to be globally intelligible and effective–it behooves nature conservationists to take into account this semantic diversity when proposing conservation policies and implementing conservation practices.     

理解生态文明:从哲学思想到国家发展战略

系统易懂地阐释生态文明概念,对于帮助国际社会清晰地理解和认识中国的生态文明,以及在全球视野下推进生态文明建设至关重要。中国政府提出的生态文明建设已经从过去传统的哲学思想上升为国家的发展战略,是具体的、可理解的、可操作的国家治理概念和术语。理解生态文明建设的要点包括:建设生态文明是中国国家发展总体战略的核心构成,是中国国家治国理念和发展战略的转变,是国家环境与发展转型的整体性战略,其路径是将生态文明融入到经济、政治、社会和文化等领域建设的全过程和各方面,其关键手段和工具是大幅提高经济绿色化程度,其主阵地和根本措施是加强环境保护。     

Latina Feminist Metaphysics and Genetically Engineered Foods

In this paper I critique two popular, non-scientific attitudes toward genetically engineered foods. In doing so, I will be employing the concepts of ambiguity, purity/impurity, control/resistance, and unity/diversity as developed by Latina feminist metaphysicians. I begin by casting a critical eye toward a specific anti-biotech account of transgenic food crops, an account that I will argue relies on an anti-feminist metaphysics. I then cast that same critical eye toward a specific pro-biotech account, arguing that it also relies on such an anti-feminist metaphysics. I will argue further that this metaphysics yields a less accurate account of genetics. I end by arguing that if we adopt a Latina feminist metaphysics we can more accurately understand plants, genetics, and genetic engineering.     

ECO-ENGINEERING-THE CHALLENGE OF RESOURCE DEVELOPMENT1

It is presumed that the present environmental thrust is not a wholly transitory fad; that there will be a residual impact on American society which will demand greater consideration in the future of ecological and environmental values by resource developers and public works agencies. An example is cited to show the validity of the environmental thrust and the severe consequences of ignoring it under the present emphasis on this aspect of resource development. An attempt is made to understand some of the reasons for the dramatic change in public attitude toward the environment and opposition to projects of apparent benefit to society. It is suggested that basic changes in philosophy and concept will be necessary in the field of resource development. Some broad ecological and developmental guidelines are provided in the interest of implementing environmental considerations. Finally, those involved in resource development and public works are challenged to accept the concept of eco-engineering; a concept combining the competing elements of resource development and conservation.     

Science and values in risk assessment: The case of deliberate release of genetically engineered organisms

To make more responsible decisions regarding risk and to understand disagreements and controversies in risk assessments, it is important to know how and where values are infused into risk assessment and how they are embedded in the conclusions. In this article an attempt is made to disentangle the relationship of science and values in decision-making concerning the deliberate release of genetically modified organisms (GMOs) into the environment. This exercise in applied philosophy of science is based on Helen Longino's contextual empiricism which attempts to reconcile the objectivity of science with its social and cultural construction. Longino distinguishes different levels of research on which values apparently contextual with respect to a given research program can shape the knowledge emerging from that program. Her scheme is applied for locating and identifying the values that affect environment risk assessments of the field experiments with GMOs. The article concludes with some provisional suggestions for the decision process and the role of scientists in it.     

Renewable Resources and the Idea of Nature – What Has Biotechnology Got to Do With It?

The notion that the idea of nature isnot quite the unbiased rule to designsustainable futures is obvious. But,nevertheless, questions about nature, how itfunctions and what it might aim at, is leadingthe controversial debates about bothsustainability and biotechnology. These tworesearch areas hardly have the same theorybackground. Whereas in the first concept, theidea of eternal cyclical processes is basic,the latter focuses on optimization. However,both concepts can work together, but only undera narrow range of public acceptance in Europe.The plausibility of arguments for usingbiotechnology within sustainable technologiesvaries according to the assumed part natureitself plays for reaching optimized states. Theculture related vision of nature's functionshas impact on agricultural biotechnology,dealing not only with food crops but also withnon-food plants like renewable resources thatare used for energy or fiber production. Theseplants are grown to reach sustainabledevelopment. However, there is a fundamentaldifference between regarding biofuels as``renewable' and ``regenerative,' due to thetension between the concepts of ``the natural'and ``the sustainable.' Arguments ofoptimization, efficiency, and efficacy arecritically discussed in order to take thepresent need for sustainable technologies forserious.     

Environmental Ethics: Should We Preserve the Red Herring and Flounder?

Based on a survey of some popularintroductory anthologies and texts, I arguefrom my experience as a philosopher oftechnology that environmental philosophy mightbe conceived by some researchers in the fieldin terms of an overly narrow theoreticalfoundation. Many of the key figures in thefield take as a basic assumption that theenvironmental crisis is fundamentally bestexplained in terms of some failing in themetaphysical outlooks of most people. However,philosophers of technology typically present atleast two additional types of generalexplanation of the crisis. Environmentalethicists might benefit from consideration ofthese alternative ways of explaining the rootcauses of the ecological crisis.     

The Agricultural Ethics of Biofuels: A First Look

A noticeable push toward using agricultural crops for ethanol production and for undertaking research to expand the range of possible biofuels began to dominate discussions of agricultural science and policy in the United States around 2005. This paper proposes two complementary philosophical approaches to examining the philosophical questions that should be posed in connection with this turn of events. One stresses a critique of underlying epistemological commitments in the scientific models being developed to determine the feasibility of various biofuels proposals. The second begins with a broader set of questions about the philosophical goals of agriculture, then queries the place that a turn to biofuels might have within the philosophy of agriculture. Both are portrayed as viable and important. The paper itself is a preliminary stage-setting reflection on the need for these two types of philosophical inquiry.     

Nature's impartiality, man's inhumanity: reflections on terrorism and world crisis in a context of historical disaster

This paper compares the terrorist outrages of 11 September 2001 in New York City and Washington to the Lisbon earthquake of 1 November 1755. Both events occurred, literally out of the blue, at critical junctures in history and both struck at the heart of large trading networks. Both affected public attitudes towards disaster as, not only did they cause unparalleled destruction, but they also represented symbolic victories of chaos over order, and of moral catastrophism over a benign view of human endeavour. The Lisbon earthquake led to a protracted debate on teleology, which has some parallels in the debate on technological values in modern society. It remains to be seen whether there will be parallels in the reconstruction and the ways in which major disasters are rationalised in the long term. But despite the differences between these two events--which are obviously very large as nearly 250 years of history separate them and they were the work of different sorts of forces--there are lessons to be learned from the comparison. One of these is that disaster can contribute to a perilous form of self absorption and cultural isolation.