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.     

Genetically engineered herbicide resistance,part two

Should we continue to support publicly funded research on genetically engineered herbicide resistant crops? In Part One, I discussed the difference between science and ethics, presented a brief history of weed control, and explained three moral principles undergirding my environmentalist perspective. I then argued that unqualified endorsement (E) of the research is unjustified, as is unqualified opposition (O). In Part Two, I argue against qualified endorsement (QE), and for qualified opposition (QO).     

Ethical Discourse on the Use of Genetically Modified Crops: A Review of Academic Publications in the Fields of Ecology and Environmental Ethics

The use of genetically modified plants in agriculture (GM crops) is controversially discussed in academic publications. Important issues are whether the release of GM crops is beneficial or harmful for the environment and therefore acceptable, and whether the modification of plants is ethically permissible per se. This study provides a comprehensive overview of the moral reasoning on the use of GM crops expressed in academic publications from 1975 to 2008. Environmental ethical aspects in the publications were investigated. Overall, 113 articles from 15 ecology, environmental ethics, and multidisciplinary science journals were systematically reviewed. Three types of moral concerns were used to structure the normative statements, moral notions, and moral issues found in the articles: concerns addressing consequences of the use of GM crops, concerns addressing the act (the technique itself), and concerns addressing the virtues of an actor. Articles addressing consequences (84%) dealt with general ecological and risk concerns or discussed specific ecological issues about the use of GM crops. Articles addressing the act (57%) dealt with the value of naturalness, the value of biotic entities, and conceptual reductionism, whereas articles addressing the actor (43%) dealt with virtues related to the handling of risks and the application of GM crops. The results of this study may help to structure the academic debate and contribute to a better understanding of moral concerns that are associated with the key aspects of the ethical theories of consequentialism, deontology, and virtue ethics.     

Risks Associated with Genetic Modification: – An Annotated Bibliography of Peer Reviewed Natural Science Publications

We present an annotated bibliography of peer reviewed scientific research highlighting the human health, animal welfare, and environmental risks associated with genetic modification. Risks associated with the expression of the transgenic material include concerns over resistance and non-target effects of crops expressing Bt toxins, consequences of herbicide use associated with genetically modified herbicide-tolerant plants, and transfer of gene expression from genetically modified crops through vertical and horizontal gene transfer. These risks are not connected to the technique of genetic modification as such, but would be present for any conventionally produced crops with the same heritable traits. In contrast, other risks are a direct consequence of the method used in gene manipulation. These come about because of the unstable nature of the transgene and vectors used to insert it, and because of unpredictable interactions between the transgene and the host genome. The debate over the release of genetically modified organisms is not merely a scientific one; it encompasses economics, law, ethics, and policy. Any discussion on these levels does, however, need to be informed by sound science. We hope that the scientific references provided here will provide a useful starting point for further debate.     

Deepening A Precautionary European Policy

In regulatory practice, the principle of precaution is hardly linked to the ideal of sustainable development. In this article, we argue that it should be. We argue that sustainable development is the sense of an ethics of co-responsibility, while precaution is the attitude needed to realize this sense. From this perspective, we comment on some regulatory practices within the European context regarding authorization requests for deliberate releases of genetically modified crops and show some problems that are popping up there, for example, the difficulties in interpreting the meaning of harm” (and of benefit”), the symptomatic gap between regulatory rule and political practice. Finally, we suggest that, in order to respond to such problems, precaution should find an appropriate translation in the fields of both research and innovation policy, of authorization policy and of economic policy.     

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.     

Environmental Ethics Beyond Principle? The Case for a Pragmatic Contextualism

Many nonanthropocentric environmental ethicists subscribe to a ``principle-ist' approach to moral argument, whereby specific natural resource and environmental policy judgments are deduced from the prior articulation of a general moral principle. More often than not, this principle is one requiring the promotion of the intrinsic value of nonhuman nature. Yet there are several problems with this method of moral reasoning, including the short-circuiting of reflective inquiry and the disregard of the complex nature of specific environmental problems and policy arguments. In the present paper, we advance an alternative, pragmatic contextualist approach to environmental ethics, one grounded in the moral theory of John Dewey. We present the results of an empirical study of public environmental ethics and natural resource management attitudes to support our position, and we conclude with a few recommendations for future inquiry in the field of environmental ethics.     

Adoption of renewable soil fertility replenishment technologies in the southern African region: Lessons learnt and the way forward

Low soil fertility is one of the most important biophysical constraints to increasing agricultural productivity in sub‐Saharan Africa. Several renewable soil fertility replenishment (RSFR) technologies that are based on nutrient re‐cycling principles have been developed in southern Africa. Some success stories have been recorded (e.g. nitrogen‐fixing legumes), but the adoption of RSFR technologies has generally lagged behind scientific advances thereby reducing the potential impacts of the technologies. This paper describes the major RSFR technologies being promoted in the region, synthesizes available information regarding their adoption by farmers, and identifies the challenges, key lessons learnt and the way forward for up‐scaling RSFR technologies in the region. The review indicated that farmer uptake of RSFR technologies depends on several factors that can be grouped into broad categories: technology‐specific (e.g. soil type, management regime), household‐specific (e.g. farmer perceptions, resource endowment, household size), policy and institutions context within which RSFR is disseminated (inputs and output prices, land tenure and property rights), and geo‐spatial (performance of species across different bio‐physical conditions, location of village). Adoption of RSFR technologies can be enhanced by targeting them to their biophysical and social niches, facilitating appropriate policy and institutional contexts for dissemination, understanding the broader context and dynamics of the adoption process, a paradigm shift in the approach to the dissemination of RSFR (e.g. expanding RSFR to high value crop systems, exploring synergy with inorganic fertilizer) and, targeted incentive systems that encourage farmers to take cognizance of natural resource implications when making agricultural production decisions.     

The Pig’s Squeak: Towards a Renewed Aesthetic Argument for Veganism

In 1906, Henry Stephens Salt published a short collection of essays that presented several rhetorically powerful, if formally deficient arguments for the vegetarian position. By interpreting Salt as a moral sentimentalist with ties to Aristotelian virtue ethics, I propose that his aesthetic argument deserves contemporary consideration. First, I connect ethics and aesthetics with the Greek concepts of kalon and kalokagathia that depend equally on beauty and morality before presenting Salt’s assertion: slaughterhouses are disgusting, therefore they should not be promoted. I suggest three areas of development since Salt’s death that could be fruitfully plumbed to rebuild this assertion into a contemporary argument: (1) an updated analysis of factory farm conditions, (2) insights from moral psychologists on the adaptive socio-biological benefits of disgust as a source of cognitive information, and (3) hermeneutical considerations about the role of the audience that allow blameworthiness for slaughterhouse atrocities to be laid upon the meat-eater.     

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.     

Operationalizing Ethics in Food Choice Decisions

There is a large gap between attitude and action when it comes to consumer purchases of ethical food. Amongst the various aspects of this gap, this paper focuses on the difficulty in knowing enough about the various dimensions of food production, distribution and consumption to make an ethical food purchasing decision. There is neither one universal definition of ethical food. We suggest that it is possible to support consumers in operationalizing their own ethics of food with the use of appropriate information and communication technology. We consider eggs as an example because locally produced options are available to many people on every continent. We consider the dimensions upon which food ethics may be constructed, then discuss the information required to assess it and the tools that can support it. We then present an overview of opportunities for design of a new software tool. Finally, we offer some points for discussion and future work.     

The Food Debate: Ethical versus Substantial Equivalence

Substantial equivalence (SE) has beenintroduced to assess novel foods, includinggenetically modified (GM) food, by means ofcomparison with traditional food. Besides anumber of objections concerning its scientificvalidity for risk assessment, the maindifficulty with SE is that it implies that foodcan be qualified on a purely substantial basis.SE embodies the assumption that only reductivescientific arguments are legitimate fordecision-making in public policy due to theemphasis on legal issues. However, the surge ofthe food debate clearly shows that thistechnocratic model is not accepted anymore.Food is more than physico-chemical substanceand encompasses values such as quality andethics. These values are legitimate in theirown right and require that new democraticprocesses are set up for transverse,transdisciplinary assessment in partnershipwith society. The notion of equivalence canprovide a reference scale in which to examinethe various legitimate factors involved:substance (SE), quality (QualitativeEquivalence: QE), and ethics (EthicalEquivalence: EE). QE requires that newqualitative methods of evaluation that are notbased on reductive principles are developed. EEcan provide a basis for the development of anEthical Assurance as a counterpart of QualityAssurance in the food sector. In France, asecond circle of expertise is being set up toaddress the social issues in food public policybeside classical risk assessment by the firstcircle of expertise. Since ethics is likely tobecome an organizing principle of the secondcircle, the equivalence ethical framework canprove instrumental in this context.     

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.     

Is there a Relation Between Ecological Practices and Spirituality? The Case of Benedictine Monasteries

For decades there has been a controversial debate over how far religious faith communities are specifically engaged in ecological practices (EP). Therefore we studied four Austrian and two German Benedictine monasteries religious ethics and spirituality as a means of a driving force for initiating EP. We draw upon theories of organizational learning processes and capacity-building of sustainability to interpret our empirical findings. The majority of monasteries are highly engaged in EP, initiated either as an outcome of individual activities or through a specific mostly informally acting group, but rarely an organizationally or systematically integrated goal of the monasteries, or a focus of capacity building. Monasteries follow a technical and economic decision-making process in implementing EP. Spirituality plays a limited role in the initiation of EP. The environment of monasteries–acceptance or critique against ecological practices–influences the monasteries decisions. Institutionalization of ecological practices into the monasteries organizational structure is rare.     

Toward an epistemology of public participation

This article uses an analysis of the 'knowledge politics' of the Botany Community Participation and Review Committee (CPRC) to argue that the Habermasian ideals framing the CPRC are flawed. Habermasian communicative ethics centre upon the notion that fair, free and open forms of debate and communication ensure that no one form of reasoning and/or knowledge dominates others, and so commonly frame attempts to facilitate public participation in technical decision-making. However, in practice, Habermas' advocacy of 'the power of the better argument' (1984) supports adversarial debate and favours conventionally validated (i.e. scientific) forms of knowledge over others. This article identifies this departure from the vision underpinning communicative ethics with the routine deployment of a flawed conception of knowledge. This view - that knowledge is representational in character (that is, in effect, a 'mirror' onto the world) - marginalises lay contributions by rendering them of secondary status (i.e. that they are 'values'); diminishes them by insisting that they take conventional 'expert like' representational form; and supports 'deficit model' approaches (the belief that public antipathy results from knowledge 'deficits' resolvable by expert mediated enhancements in technical literacy). A non-representational epistemology is used to argue that effective participation must rather account for how knowledge is constructed by and through processes, including those of participation/deliberation, rather than existing autonomously of them. The implications of this emphasis on processes, rather than on the sources of and formal characteristics of knowledge, are examined both for public participation and for the dynamics of late-modernity more generally.     

Soil, water and nutrient conservation in mountain farming systems: case-study from the Sikkim Himalaya

The Khanikhola watershed in Sikkim is agrarian with about 50% area under rain-fed agriculture representing the conditions of the middle mountains all over the Himalaya. The study was conducted to assess overland flow, soil loss and subsequent nutrient losses from different land uses in the watershed, and identify biotechnological inputs for management of mountain farming systems. Overland flow, soil and nutrient losses were very high from open agricultural (cropped) fields compared to other land uses, and more than 72% of nutrient losses were attributable to agriculture land use. Forests and large cardamom agroforestry conserved more soil compared to other land uses. Interventions, like cultivation of broom grass upon terrace risers, N2-fixing Albizia trees for maintenance of soil fertility and plantation of horticulture trees, have reduced the soil loss (by 22%). Soil and water conservation values (> 80%) of both large cardamom and broom grass were higher compared to other crops. Use of N2-fixing Albizia tree in large cardamom agroforestry and croplands contributed to soil fertility, and increased productivity and yield. Bio-composting of farm resources ensured increase in nutrient availability specially phosphorus in cropped areas. Agricultural practices in mountain areas should be strengthened with more agroforestry components, and cash crops like large cardamom and broom grass in agroforestry provide high economic return and are hydroecologically sustainable.     

Economics and energetics of organic and conventional farming

The use of organic farming technologies has certain advantages in some situations and for certain crops such as maize; however, with other crops such as vegetables and fruits, yields under organic production may be substantially reduced compared with conventional production. In most cases, the use of organic technologies requires higher labor inputs than conventional technologies. Some major advantages of organic production are the conservation of soil and water resources and the effective recycling of livestock wastes when they are available.     

The need to integrate values into environmental curricula

Many environmental problems are controversial because of conflicting values people hold and because there is not a consensus as to which values should have precedence over others. If environmental managers are to make ethical decisions that reflect environmental values, they must have full understanding of such values and types of ethics and principles of moral reasoning to use in the decision-making process. Unfortunately, integration of values into environmental curricula has often not been explicit or comprehensive. One result is that university-trained environmental managers do not possess the knowledge, skills, and methods necessary for more ethically based decisions. An analysis of attitudes about integrating values and/or ethics into environmental curricula and approaches to do so yields the conclusion that environmental programs should more fully include teaching about values and ethics so that environmental managers can make more ethically sound decisions.     

The Price of Responsibility: Ethics of Animal Husbandry in a Time of Climate Change

This paper examines the challenges that climate change raises for animal agriculture and discusses the contributions that may come from a virtue ethics based approach. Two scenarios of the future role of animals in farming are set forth and discussed in terms of their ethical implications. The paper argues that when trying to tackle both climate and animal welfare issues in farming, proposals that call for a reorientation of our ethics and technology must first and foremost consider the values that drive current livestock production. This paper sets forth and discusses the broader societal values implicit in livestock production. We suggest that a virtues approach would improve our thinking and practice regarding animal agriculture, facilitating a move from livestock production to animal husbandry. This change in animal agriculture in a time of climate change would stress virtues such as attentiveness, responsibility, competence, and responsiveness as central elements in any mitigation or adaptation program.