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.     

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.     

Environmentally Virtuous Agriculture: How and When External Goods and Humility Ethically Constrain (or Favour) Technology Use

This paper concerns virtue-based ethical principles that bear upon agricultural uses of technologies, such as GM crops and CRISPR crops. It does three things. First, it argues for a new type of virtue ethics approach to such cases. Typical virtue ethics principles are vague and unspecific. These are sometimes useful, but we show how to supplement them with more specific virtue ethics principles that are useful to people working in specific applied domains, where morally relevant domain-specific conditions recur. We do this while still fulfilling the need for principles and associated practical reasoning to flexibly respect variation between cases. Second, with our more detailed approach we criticize and improve upon a commonly discussed principle about ecosystemic external goods that are crucial for human flourishing. We show this principle is far more conservative than appreciated, as it would prohibit many technology uses that are uncontroversially acceptable. We then replace this principle with two more specific ones. One identifies specific conditions in which ecosystem considerations are against a technology use, the other identifies favorable conditions. Third, we uncover a humility-based principle that operates within an influential “hubris argument” against uses of several biotechnologies in agriculture. These arguments lack a substantive theory of the nature of humility. We clarify such a theory, and then use it to replace the uncovered humility-based principle with our own more specific one that shifts focus from past moral failings, to current epistemic limits when deciding whether to support new technologies.     

Analysis of willingness for relocation of the local communities living in the Critical Tiger Habitat of the Sariska Tiger Reserve,India

Many Indian Protected Areas (PAs) act as a support system for the communities living in and around them. Large-scale human interventions in these PAs have resulted in biodiversity loss, threat to wildlife and habitat fragmentation. The Sariska Tiger Reserve (STR) is no exception. In this reserve, tiger (Panthera tigris) became extinct in 2004.To create inviolate space for the reintroduced tigers, government has planned voluntary relocation of villages located inside Critical Tiger Habitat. The voluntary relocation plan will be more challenging if people are not willing to get relocated from PAs. Therefore, we have empirically analysed the identified factors influencing local communities’ willingness in getting relocated outside the STR using logit model. Results revealed that “restriction of access” and “market access” are the most influential factors and positively associated while forest dependency is negatively associated with local communities’ willingness. Based on these results, it was recommended that policy should be directed towards restriction on accessing forest resources along with reduction in forest dependency by nurturing and strengthening villagers’ livelihood to ensure successful relocation. Displacement of existed small markets around the reserve will also persuade them to relocate in areas more connected to market and other facilities.     

Residence and place image

Data are presented for a particular population on its perception of English and Welsh local authority areas in terms of desirability for residence. The method employed permits a distinction between positive and negative judgements as well as a measure of the differing degree to which areas figure in the mind at all. It is established that the areas are seen in terms of a sharply differentiated hierarchy of preference and that there is considerable variation in the extent to which areas are “visible”. In aggregate negative judgements predominate and the most frequently expressed attitude is strong dislike. Places in the south‐west are popular as are some places in the north. London Boroughs are unpopular although in varying degrees. The most favoured place is Cornwall and the least favoured is Wolverhampton. It is argued that perceptions studied in the “direct” way used here are important to complement those employing an “oblique” method in which criteria of choice are assumed or established by social survey and then used to create a profile of preference against which places can be measured and ranked.     

Facing Animals: A Relational,Other-Oriented Approach to Moral Standing

In this essay we reflect critically on how animal ethics, and in particular thinking about moral standing, is currently configured. Starting from the work of two influential “analytic” thinkers in this field, Peter Singer and Tom Regan, we examine some basic assumptions shared by these positions and demonstrate their conceptual failings—ones that have, despite efforts to the contrary, the general effect of marginalizing and excluding others. Inspired by the so-called “continental” philosophical tradition (in particular Emmanuel Levinas, Martin Heidegger, and Jacques Derrida), we then argue that what is needed is a change in the rules of the game, a change of the question. We alter the (pre-) normative question from “What properties does the animal have?” to “What are the conditions under which an entity becomes a moral subject?” This leads us to consider the role of language, personal relations, and material-technological contexts. What is needed then in response to the moral standing problem, is not more of the same—yet another, more refined criterion and argumentation concerning moral standing, or a “final” rational argumentation that would be able to settle the animal question once and for all—but a turning or transformation in both our thinking about and our relations to animals, through language, through technology, and through the various place-ordering practices in which we participate.     

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.     

The Importance of Place Names in the Search for Ecosystem-Like Concepts in Indigenous Societies: An Example from the Bolivian Andes

This paper aims to deepen the search for ecosystem-like concepts in indigenous societies by highlighting the importance of place names used by Quechua indigenous farmers from the central Bolivian Andes. Villagers from two communities in the Tunari Mountain Range were asked to list, describe, map and categorize the places they knew on their community’s territory. Results show that place names capture spatially explicit units which integrate biotic and abiotic nature and humans, and that there is an emphasis on topographic terms, highlighting the importance of geodiversity. Farmers’ perspectives differ from the classical view of ecosystems because they ‘humanize’ places, considering them as living beings with agency. Consequently, they do not make a distinction between natural and cultural heritage. Their perspective of the environment is that of a personalized, dynamic relationship with the elements of the natural world that are perceived as living entities. A practical implication of the findings for sustainable development is that since places names make the links between people and the elements of the landscape, toponymy is a tool for ecosystem management rooted in indigenous knowledge. Because place names refer to holistic units linked with people’s experience and spatially explicit, they can be used as an entry point to implement an intercultural dialogue for more sustainable land management.     

Sustainability: A Study of the Level of Ecological Behavior of Postgraduate Students in Brazil

The decline in the supply of natural resources is a cause for concern, especially given continued worldwide population growth. New habits and attitudes toward resource use are slowly being introduced into the everyday lives of persons residing in a number of countries. The term “ecological behavior” refers to acting in favor of the environment, whether these actions are voluntarily or not, or learned or not (Pato & Tamayo, 2006 ). The general objective of this study is to identify the environmental behavior—one of several terms used interchangeably with ecological behavior—of graduate students from a Brazilian federal institution of higher education. We chose this particular group because many of them already act, or will act, as professors. Thus, by virtue of their positions, they will function as opinion leaders who will influence the education of future professionals, establishing a chain through which shared values can gradually change the environmental behavior of society.     

The Ways of Wickedness: Analyzing Messiness with Messy Tools

The revelatory paper, “Dilemmas in the General Theory of Planning,” by Rittel and Webber (Policy Sci 4:155–169, 1973) has had great impact because it provides one example of an emergent consensus across many disciplines. Many “problems,” as addressed in real-world situations, involve elements that exceed the complexity of any known or hoped-for model, or are “wicked.” Many who encounter this work for the first time find that their concept of wicked problems aptly describes many environmental disputes. For those frustrated with the lack of progress in many areas of environmental protection, Rittel and Webber’s work suggested a powerful explanatory hypothesis: Complex environmental problems cannot be comprehended within any of the accepted disciplinary models available in the academy or in discourses on public interest and policy. What should we conclude about the future of social improvements, and about the possibilities for rational discourse leading to cooperative action, with respect to this huge number of pressing public, environmental problems? Can we find ways to address environmental problems that improves the ability of communities to respond creatively and rationally to them? I will argue that, while the Rittel-Webber critique requires us to abandon many of the assumptions associated with a positivistic view of science and its applications to policy analysis, it also points to a more productive direction for the future of policy analysis. I will introduce “boundary critique,” developed within Critical Systems Theory (CST), an approach that offers some reason for optimism in dealing with some aspects of wickedness.     

Capturing change in European food assistance practices: a transformative social innovation perspective

The food system’s decreasing ability to deliver food security has led to the emergence of food assistance initiatives. Food assistance is highly contested; as some argue, it is a “failure of the state”, while others regard food assistance to be an “extension of the welfare state”. Either way, research suggests that actors within food assistance are rethinking their role in the food system. In this paper, we study three food assistance initiatives, in the Netherlands, Italy and Ireland, that perform new food assistance practices while embedded in specific institutional contexts, and analyse their potential to transform the food system, drawing on Transformative Social Innovation theory. Building on transition and social innovation theory, this recently developed theory distinguishes different levels within systems, named “shades of change”, that are associated with societal transformation. By exploring these “shades” of change in the analysis, we describe aspects of the initiatives’ novel practices, and in relation to the initiative and institutional relations their motivations and expectations. We compare the three cases and discuss how food assistance practices relate to and change (or do not change) the food system. In particular, we elaborate on how these three food assistance initiatives contribute in various ways to local food and welfare system innovation. In doing so, we offer a novel perspective on food assistance initiatives. We argue that they show dynamics that have the potential for more substantial transformation towards food security over time, by building momentum through “small wins”.     

Forgivingness, Pessimism, and Environmental Citizenship

Our attitudes toward human culpability for environmental problems have moral and emotional import, influencing our basic capacities for believing cooperative action and environmental repair are even possible. In this paper, I suggest that having the virtue of forgivingness as a response to environmental harm is generally good for moral character, preserving us from morally risky varieties of pessimism and despair. I define forgivingness as a forward-looking disposition based on Robin Dillon’s conception of preservative forgiveness, a preparation to be deeply and abidingly accepting yet expecting human error. As with other virtues, however, preservative forgiveness is available to some of us more than others; in the second half of this paper, I consider the deep challenge posed by rational pessimism, especially on the part of those who have been given many reasons not to hope for the very moral improvements for which they strive. I conclude that for those of us with the power roles and personal resources especially conducive to environmental activism, preservative forgiveness inclines us to remain engaged in environmental activism with fellow flawed human beings, recognizing our own mutual depredations while committing us to cooperatively respond.     

“The right to food is nature too”: food justice and everyday environmental expertise in the Salvadoran permaculture movement

In El Salvador a growing permaculture movement attunes small-scale farming activities to principles of ecological observation. The premise is twofold: close-grained appreciation of already-interacting biophysical processes allows for the design of complementary social and agricultural systems requiring minimum energy inputs. Secondly, the insistence on campesino smallholders as actors in the design of sustainable food systems directly addresses decades of “top-down” developmental interventions, from Green Revolution experiments in the 1960s and 1970s to international food security programmes in the 1990s. Permaculture connects food insecurity to the delegitimisation of smallholder innovation and insists that, through sharing simple techniques, campesino farmers can contribute towards future-oriented questions of environmental sustainability. This repositioning is brought about through the mobilisation of pedagogical techniques that legitimise the experiences and expertise of small-scale farmers, while standardising experimental methods for testing, evaluating and sharing agroecological practices. Like food sovereignty and food justice movements, Salvadoran permaculture links hunger with longer histories of (uneven) capital accumulation and dispossession and renders campesino farmers its protagonists. By modelling a form of expertise premised in intimate involvement with specific environments, permaculture goes still further, seeking to dislodge a pervasive knowledge politics that situates some as knowers and innovators, and others as passive recipients. This grounds human rights in an ethos of caring for the “more-than-human” world and places emphasis on a corollary right as part of food justice, increasingly being demanded “from below”: the right to know.     

Respecting The Autonomy of European and American Consumers: Defending Positive Labels on Gm Foods

In her recent article, “Does autonomy count in favor of labeling genetically modified food?,” Kirsten Hansen argues that in Europe, voluntary negative labeling of non-GM foods respects consumer autonomy just as well as mandatory positive labeling of foods with GM content. She also argues that because negative labeling places labeling costs upon those consumers that want to know whether food is GM, negative labeling is better policy than positive labeling. In this paper, we argue that Hansen’s arguments are mistaken in several respects. Most importantly, she underestimates the demands of respecting autonomy and overestimates the cost of positive labeling. Moreover, she mistakenly implies that only a small minority of people desire information about GM content. We also explore the extent to which her arguments would apply to the US context, and argue that any discussion of the relationship between autonomy and labeling should include not just considerations of consumer autonomy but also considerations of what we call citizen autonomy.     

Capacity building for food justice in England: the contribution of charity-led community food initiatives

This paper discusses the extent to which charity-led initiatives can contribute to capacity building for food justice in England. The paper draws on evaluations of two projects run by the charity Garden Organic: the Master Gardener Programme, operating a network of volunteers who mentor households, schools and community groups to support local food growing, and the Sowing New Seeds programme, which engages “Seed Stewards” to work with communities to encourage the growing and cooking of “exotic” crops. Based on qualitative data about peoples’ motivations for participation and the benefits that are experienced, we interpret these projects as examples of capacity building for food justice. We suggest that whilst currently depoliticised, the “quiet” process of reskilling and awareness raising that occurs through shared gardening projects could have transformative potential for people’s relationship with food. Finally, we use our findings to raise critical questions and propose future research about food justice concepts and practices.     

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.     

Environmental Harm: Political not Biological

In their fine paper, Evans et al. (2009) discuss the proposition that invasive non-native species (INS) are harmful. The question to ask is, “Harmful to whom?” Pathogens that make people sick and pests that damage their property—crops, for example—cause harms of kinds long understood in common law and recognized by public agencies. The concept of “harm to the environment,” in contrast, has no standing in common law or legislation, no meaning for any empirical science, and no basis in a political consensus other than might be drawn from the Endangered Species Act. As a generalization, the proposition that INS cause “environmental harm”—since this concept is empty of legal, scientific, and political meaning—must rest on definition, diktat, or diatribe. As Evans et al. suggest, however, the idea of “harm to the environment” is not always and certainly need not be arbitrary; it might gather significance in the context of a particular place through a political process that weighs economic concerns with cultural, religious, aesthetic, and other relevant beliefs, practices, and commitments that people who care about that place present. It is not clear, however, that adaptive management, which Evens et al. propose, will provide that democratic political process.     

A “justice” reading of the trans-national struggle of the people displaced by the Merowe Dam

ABSTRACT

This paper applies a “justice” lens to the struggle of the people displaced by the Merowe Dam in northern Sudan. Application of distributive, procedural, and representational aspects of justice exposes the dissatisfaction of the affected people with the government’s offer and execution of compensation. Consideration of social justice and the utility of norms in trans-national activism brings into sharp focus the difference in interests, and abilities of the many actors involved, and highlights the government’s tactics to divide the communities, and the social divisions sown. As the struggle develops, justice claims are seen to change towards less material issues, suggesting that an expanded and dynamic conception of justice is more helpful than narrow or time-bound conceptions. The findings are of relevance to communities facing possible displacement from dams planned nearby, not least of all for the insight provided on the effectiveness of different tactics in the struggle.     

Place attachment and place identity in natives and non-natives

Place attachment is an affective bond that people establish with specific areas where they prefer to remain and where they feel comfortable and safe. Place identity, however, has been defined as a component of personal identity, a process by which, through interaction with places, people describe themselves in terms of belonging to a specific place. Most research has observed positive correlations between these variables in populations that have maintained ongoing interactions over long periods of time. This work presents two studies in which we compare place attachment to place identity in samples differentiated according to birthplace and length of residence, and the magnitude of these bonds to different places. The results of the first study revealed differences between intensity of attachment and identity depending on place of origin and place assessed. The second study found that identity and attachment tend to coincide in natives, while individuals from other places give higher scores for attachment than for identity. Results from the two studies have enabled us to consider that place attachment develops before place identity, at least in the case of the non-natives. Both studies reveal that bonds are stronger with the city than with the neighbourhood, but that attachment and identity with the island are stronger than either of them.     

OPINIONS RELATING TO FLUORIDATION: DEVELOPMENT OF MEASURES1

ABSTRACT. Elected officials, technical specialists and the public are talking more about “citizen input” into the decision process, and how the people view a given issue or kind of public service. However, problem definition and valid instruments are needed before we can meaningfully predict or understand public attitude relating to a particular issue or concept. The fluoridation of community water supplies was chosen for the present methodological demonstration. This issue achieves a high level of controversy among many public segments [Crain, Katz and Rosenthal, 1969; Davis, 1959; McNeal, 1957]. By 1950, there was widespread endorsement for a national program relating to controlled water fluoridation. Yet, public acceptance of this particular technological advance has not been very high.