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.     

The use and abuse of scientific studies

In response to Evelyn Pluhar'sWho Can Be Morally Obligated to Be a Vegetarian? in this journal issue, the author has read all of Pluhar's citations for the accuracy of her claims and had these read by an independent nutritionist. Detailed analysis of Pluhar's argument shows that she attempts to make her case by consistent misappropriation of the findings and conclusions of the studies she cites. Pluhar makes sweeping generalizations from scanty data, ignores causal explanations given by scientists, equates hypothesis with fact, draws false cause conclusions from studies, and in one case claims a conclusion opposite of what the scientist published. Such poor reasoning cannot be the basis of an argument for moral vegetarianism. A broader search of the literature and attention to reviews and textbooks in nutrition shows that each of Pluhar's claims is suspect or incorrect. Pluhar has not undermined my central claims: even if animals have certain rights and well-planned vegetarian diets are safe in complex industrialized societies, these diets cannot be so regarded if the presuppositions of high levels of wealth, education, and medical care do not exist; and, women, children, the aged and some ill persons are at greater risk on restrictive vegan diets. Thus, any duty of moral vegetarianism is not categorical but provisional in nature.     

Striking the Balance Between Environment and Economy in Coastal North Carolina

A fundamental purpose of intergovernmental growth management has been to infuse regional concerns—especially regional environmental and economic development concerns—into local land use planning. This paper presents results from a study of state-mandated local planning in coastal North Carolina during the mid-1990s, addressing in particular local efforts to ‘strike a balance’ between environment and economy as required by the state's planning mandate. While acknowledging the need for coastal resource protection, coastal localities were not striking a balance between environment and economy through their planning efforts beyond stating support for the State's minimum resource protection rules. Within this context, key factors yielding less environmentally focused local planning included both local elected officials' concerns about the need for economic development for jobs and their belief that environmental protection was not a local problem. Factors that tended to shift local planning back toward environmental protection included local officials' perception that the local economy was in good shape and heightened citizen engagement.     

The Edge of “Animal Rights”

A central task of environmental ethics, which have been arising since 1960s, is to extend the objects of moral concern beyond the individuals of Homo sapiens. (Here, it involves the issue of the boundary of environmental ethics. In a narrow sense, an environmental ethic must grant moral concern to holistic environmental objects (such as ecosystems). On the other hand, if we broadly define the environmental ethic as an ethic that shows moral concern not limited to Homo sapiens and its individuals only, then, these “generalized” environmental ethics include Peter Singer’s “animal liberation” and Tom Regan’s “animal rights”. In this article, the term “environmental ethic” refers to an environmental ethic in a generalized sense.) All the objects deserving moral concern constitute the moral community. The trajectory and boundary of this extension are different among different schools. Compared to other schools, Tom Regan’s “animal rights” has a relatively smaller moral community, making it more “conservative” at first sight. Meanwhile, the rights view, like other schools, faces the question regarding the edge of moral concern. This question consists of two sub-questions: (1) where is the boundary of the moral community and (2) how ought we to treat the objects of moral concern near the boundary? Given the closeness of Regan’s theory to traditional ethics (regarding the boundary of the moral community), this study is mainly focused on analyzing the edge of moral concern within the framework of the theory of animal rights. Further, I investigate the similarities and differences in the boundary of moral concern among various schools of environmental ethics. The comparative analysis demonstrates a subtle relation between science and moral philosophy, and reveals a similar form of a metaphysical premise adopted by all environmental ethics. This research helps to clarify the moral concern of environmental ethics, which is an essential prerequisite for establishing a new ethic, and therefore helps to consolidate the reference of environmental ethics to environmental management.     

北京市大学生绿色消费行为特征研究

当前资源短缺、环境污染等问题较为严重,从生态、环保的角度出发,人们应该选择绿色、可持续的消费行为。绿色消费作为一种全新的消费方式,正在以一种崭新的道德观、人生观和价值观融入人们的生活。与普通民众相比,大学生具有更高的知识水平和接受新生事物的能力,因此对大学生绿色消费行为特征的研究尤为必要。通过对国内外大学生绿色消费行为特征问题相关研究成果的梳理,探究影响大学生绿色消费行为特征的主要因素,并据此设计问卷对北京市大学生的绿色消费行为特征进行实证调研,通过对调查结果的分析,发现当前大学生在进行绿色消费时存在以下典型特征问题:对绿色产品或者绿色消费概念欠了解、超前消费和过度消费现象突出、具有从众消费和攀比消费心理、社交消费支出逐渐增大等问题。针对存在的特征问题建议大学生从加强自我管理、养成理财习惯、抵制非绿色消费行为、引导绿色消费时尚等方面进行改进。     

The Moral Philosophy of Automobiles

The ethics of technology use has tended to arise from the theory of the role of technology in human life and society and thus introduces a bias into moral assessment of such use. I propose a dialectical method of morally assessing a technology use without such a preset notion. Instead the assumption is that the moral agent is as responsible for use of a technology as for any other moral action of the agent, that is, the individual’s use of a technology is a moral action that can be morally assessed. I apply this outlook to automobile use, weighing its moral pros and cons, such as in terms of autonomy, environmental degradation, land use, health hazards, and other moral drawbacks arising from the technology’s use or non-use. Although the conclusion leaves the final moral assessment undecided, the method points to a way fairly to assess morally the use of technologies in terms of human betterment and environmental and health concerns, minimizing biases from assumptions of the role or nature of technologies.     

Perceptions of behaviors that cause and mitigate global warming and intentions to perform these behaviors

Individual household and travel behaviors represent a sizeable contribution to U.S. greenhouse gas emissions. This paper investigates people's knowledge of these behaviors and perceptions of these behaviors' impact in causing and mitigating climate change. In the present study, a sample of college students were asked to list the behaviors they perform that cause global warming (GW) and the behaviors they could perform to mitigate GW, to rate the impact of the behaviors in terms of their effect on causing or mitigating GW, and to rate their intention to perform each of the behaviors. Results revealed that this sample was well aware of the effect of driving on GW. However, participants underestimated the relative impact of adjusting the thermostat and eating meat on GW and overestimated the impact of littering on causing GW. Although knowledge about GW-mitigating behaviors was not consistently related to behavioral intention, belief that a behavior mitigated GW (whether accurate or not) was strongly related to intention to perform that behavior. Specifically, correlations between belief in the mitigating potential of a behavior and intention were relatively high for adjusting the thermostat, reducing meat consumption, and several behaviors that do not mitigate GW, but were relatively low for reducing driving and not littering. Practical implications and comparisons with previous literature are discussed.     

Habermas and Nature: The Theory of Communicative Action for Studying Environmental Policy

Habermas's theory of communicative action is used in this paper to develop a cultural model for empirical studies of environmental policy processes. The model consists of three cultural ideal types: anthropocentric material; anthropocentric immaterial; and ecocentric immaterial. Obstacles to social learning and public participation, such as forms and styles of reasoning and the exclusion of citizens, are brought into focus. Finally, the model functions as a criticism of a pure liberal view of environmental problems.     

The rise and fall of the nature conservation movement in Japan in relation to some cultural values

The Japanese are traditionally regarded as nature-loving people, living in “harmony” with nature. However, this assumption is difficult to accept when observing the environmental problems in Japan. How can one explain the incongruities? Has the Japanese people's attitude toward nature changed as Japan has modernized? Is the concept of the nature-loving Japanese merely a myth? Is there another reason to explain this contradiction? This study shows political and economic origins of the paradox. The origin of the Japanese traditional idea of nature is fear and reverence of nature based on a primitive religion that developed in a rural subsistence living situation. Aesthetic and spiritual values of nature for cultural, educational, and intellectual entertainment were developed by the ruling class in the seventh century. Japan's first nature conservation movement, imported from the West, developed among the intellectual community and was advocated and promoted by the elite in the Meiji period (1868–1911). However, because deep commitment was lacking, the movement was abused by the military government before World War II. In the early 1970s the nature conservation movement seemed to be on the ascendancy, mainly because it was combined with the antipollution movement claiming the basic rights of survival. The Japanese nature conservation movement is still in the embryonic stage; in the future, the blending of some traditional resource management with the scientific philosophy of nature conservation may help promote the new wave of nature conservation in Japan.     

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.     

Environmental Ethics in Poland

In the 1960s, western societies discovered that unlimited technological progress has a very high price that the environment pays. This was also the beginning of the discussions on the role of ethics in the protection of the environment and the moral aspects of nature exploitation. Even though the state of nature was not better in Poland, it took Polish philosophers a few decades to recognize the moral problem and to address it. The prevailing communistic propaganda of progress had blurred the perception of Polish people and they are unable to notice the environmental problem. Thus, only in the 1990s, after the fall of communism, Polish philosophers noticed that our approach to nature can have a moral aspect and we are exhausting the resources of the Earth. Since then, Environmental Ethics in Poland has been developed. Polish Environmental Ethics (PEE) is an interesting blend of inspiration from internationally recognized thinkers as well as original approaches to the ecological problem. The first wave of PEE addresses problems discussed abroad, namely the range of ethics (whom do we include into ethical consideration?) and the problem of values, analyzing them in the context of Polish culture and philosophical traditions. It also proposed original approaches developed by Henryk Skolimowski as well as approaches inspired by the problems considered from the perspective of Catholic theology. The article will give an insight into PEE and will present how these applied ethics have been received and cultivated in Poland in the so called first wave. It will also highlight the problems of the second wave of PEE.     

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.     

对加强和改进高校德育教育工作的刍议——基于大学生道德修养状况调查结果的几点思考

本文通过对部分大学生道德修养状况调查资料的分析,说明当前大学生的道德修养状况整体上良好,但也存在一些问题,如在部分学生中出现了个人利己主义和享乐主义倾向,对于一些道德问题的看法,存在着认识上的误区。针对这些问题,本文初步探讨了如何加强和改进高校德育教育工作,包括坚持以人为本理念,增强德育教育工作主动性;着眼学生思想特点,增强德育教育工作针对性;抓好德育方法创新,增强德育教育工作科学性。     

Affected Ignorance And Animal Suffering: Why Our Failure To Debate Factory Farming Puts Us At Moral Risk

It is widely recognized that our social and moral environments influence our actions and belief formations. We are never fully immune to the effects of cultural membership. What is not clear, however, is whether these influences excuse average moral agents who fail to scrutinize conventional norms. In this paper, I argue that the lack of extensive public debate about factory farming and, its corollary, extreme animal suffering, is probably due, in part, to affected ignorance. Although a complex phenomenon because of its many manifestations, affected ignorance is morally culpable because it involves a choice not to investigate whether some practice in which one participates in might be immoral. I contend further that James Montmarquet’s set of intellectual virtues can provide a positive account of what it means to act as a responsible moral agent while immersed in a meat eating culture; they also represent the moral and epistemic framework for the kind of public discourse that should be taking place.     

Assessment of environmental footprint using geospatial approach to ascertain the Sustainable Development Goal 2030s of India

Utilization of natural resources has multiplied globally, resulting in serious environmental deterioration and impeding the achievement of the Sustainable Development Goals (SDGs). For the harmonious development of human nourishment and the balance of nature, it is vital to evaluate environmental segments' resource usage, transformation, and residue, referred to as ‘footprint,’ in order to highlight carrying capacity and sustainability. This analysis highlights the Environmental Footprint (EF) of India per state from 2010 to 2020 in terms of hectares per capita. This study evaluates India's biological, hydrological, energy, ecological, and pollution footprints, carrying capacity, environmental pressure, and environmental deficit using 17 distinct parameters categorized under the themes of biological resource, hydrological resource, energy resource, and pollution concentration. We proposed a reoriented methodology and EF concepts that determine India's footprint, carrying capacity, nature of sustainability, environmental pressure index, and its consequential links to the 2030 SDGs. As a result, the biological resources contributed to ~50% of the environmental footprint, while hydrological, energy, and pollutants made up the remaining. Between 2010 and 2020, Delhi, Uttar Pradesh, Bihar, and West Bengal had the highest EF, while Jammu and Kashmir and the north-eastern provinces had the lowest. During the research period, the ecological deficit in India has increased overall. India impedes the 2030 SDGs; therefore, the study provides a picture of resource consumption, waste generation, economic growth, and societal changes, enabling academics and policymakers to redefine or document policy for a more sustainable future.     

The connectedness to nature scale: A measure of emotional connection to nature?

Mayer and Frantz (2004) proposed that their connectedness to nature scale (CNS) provides a measure of people's emotional connection to nature. After reanalyzing data from their article, collecting and analyzing our own data, and conducting a content analysis of CNS scale items, we conclude that the CNS does not measure an emotional connection to nature. Although results from our Study 1 and Study 2 support Mayer and Frantz's conclusion that the CNS measures one predominant factor, we suggest that factor measures cognitive beliefs and not emotional connections. Results from our Studies 3 and 4 suggest that the self-referential, less negatively toned wording of CNS items may account for differences in correlations, between the CNS and environmentalism (a measure of environmental identity) and between the New Ecological Paradigm Scale (a measure of environmental beliefs) and environmentalism, reported by Mayer and Frantz. In Study 5, we suggest that correlation differences reported by Mayer and Frantz may also be attributable to method variance, as opposed to content differences between the CNS and the New Ecological Paradigm scale. We provide recommendations for revising the CNS to focus on beliefs about their connection to nature.     

Polyphonic environmental planning processes: establishing conceptual connections between procedural and recognition justice

By drawing on Mikhail Bakhtin's notion of polyphony, this paper theorises polyphonic environmental planning processes. It argues that Bakhtin's vision of polyphony reveals new insights about the nature of inclusive and transformative environmental planning processes that align and contrast with existing traditions of participatory planning. The polyphonic environmental planning processes are theorised as having two criteria: difference and relationship. The conditions needed to satisfy these criteria are explained through procedural and recognition justice accounts. The paper intervenes in the ongoing scholarly discussion about the ethical base of contemporary planning theories by suggesting that the polyphonic construction of environmental planning processes will have implications on the form and content of these processes. In terms of the form, the polyphonic environmental planning processes imply the creation of an inclusive, dialogical space. In terms of the content, recognising the intrinsic value of otherness will alter the self–other relationship.     

Sentience,Rationality, and Moral Status: A Further Reply to Hsiao

Timothy Hsiao argues that animals lack moral status because they lack the sort of higher-level rationality required for membership in the moral community. Stijn Bruers and László Erd?s have already raised a number of objections to this argument, to which Hsiao has replied with some success. But I think a stronger critique can be made. Here I raise further objections to three aspects of Hsiao’s view: his conception of the moral community, his idea of root capacities grounded in one’s nature, and his explanation of why cruelty is wrong. I also argue that sentience is a more plausible candidate for the morally salient capacity than rationality.