History of the Origins of Environmental Ethics
The inspiration for environmental ethics was the first Earth Day in 1970 when environmentalists started urging philosophers who were involved with environmental groups to do something about environmental ethics. An intellectual climate had developed in the last few years of the 1960s in large part because of the publication of two papers in Science: Lynn White's "The Historical Roots of our Ecologic Crisis" (March 1967) and Garett Hardin's "The Tragedy of the Commons" (December 1968). Most influential with regard to this kind of thinking, however, was an essay in Aldo Leopold's A Sand County Almanac, "The Land Ethic," in which Leopold explicitly claimed that the roots of the ecological
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Most debate among philosophers until the mid-1980s was focused on refuting Passmore. In 1975 environmental ethics came to the attention of mainstream philosophy with the publication of Holmes Rolston, III's paper, "Is There an Ecological Ethic?" in Ethics.
Arne Naess, a Norwegian philosopher and the founding editor of the journal Inquiry authored and published a paper in Inquiry "The Shallow and the Deep, Long-Range Ecology Movement" in 1973, which was the beginning of the deep ecology movement. Important writers in this movement include George Sessions, Bill DeVall, Warwick Fox, and, in some respects, Max Oelschlaeger.
Throughout the 1970s Inquiry was the primary philosophy journal that dealt with enviornmental ethics. Environmental ethics was, for the most part, considered a curiousity and mainstream philosophy journals rarely published more than one article per year, if that. Opportunities for publishing dramatically improved in 1979 when Eugene C. Hargrove founded the journal Environmental Ethics. The name of the journal became the name of the field.
The first five years of the journal was spent mostly arguing about rights for nature and the relationship of
Karl Jacoby. Crimes against Nature: Squatters, Poachers, Thieves, and the Hidden History of American Conservation. Berkley: University of California, 2001.
During the late 1960s, the environmental movement focused mostly on public health and industrial themes. During this time of initial modern development, it received little attention from the champions of the social movements of the times such as civil rights and women’s equality. Most of the emphasis on environmental matters in these early years came from environmentally driven sociologists such as Paul Goodman, Murray Boochkin, and Herbert Marcuse. Many were exhilarated to become the heads of ecologically based institutions that would fight against government and corporation ecological mistreatments. Often times they would research and issue articles that pointed out abuses that directly affected the common household such as Boochkin’s “The Problems of Chemicals in Foods.” This type of research pointed out new types of environmental issues that either did not exist or did not matter before World War II and just now became identified. These types of papers had a message that reached everybody not just select individuals like many of the previous issues such as water management, and land
In the introduction of Andrew Light and Holmes Rolston’s book , Environmental Ethics: An Anthology, the authors explain the basic concepts of ethics: more specifically environmental ethics, and how they apply to everyday life. The main concepts discussed include moral agents, moral patients, anthropocentrism, weak or broad anthropocentrism, indirectly morally considerable, and directly morally considerable. These concepts are the foundations to the environmental ethics that Light and Rolston wrote about; however, in regards to the short story written by J. Lanham titled: “Hope and Feathers: A crisis in birder identification,” the two terms most predominately relating to the text are moral patients and moral agents. Lanham, in this text, describes the epitome of what it means to be a good moral agent, as interpreted by Light and Rolston, where others failed.
Mark Fiege, the author of The Republic of Nature, was able to capture the past history through the lens of nature. Nature by definition is something so simple but so broad. We as the readers must analyze the history and the effects of nature of the United States, but we must first understand what Mark Fiege was able to see through the lens of nature, how he was able to define nature. We can see such effects in the chapters of Satan in the Land, King Cotton, and Nature’s Noblemen.
erican life, was one of the first Americans to advocate for the preservation of nature as a national policy
Rachel Carson’s Silent Spring and the Beginning of the Environmental Movement in the United States
Aldo Leopold’s essay “The Land Ethic” was published in A Sand County Almanac. The short paper confronts the imperfections in the most common approaches in preserving the environment. Leopold’s answer is to develop a new branch of environmental ethics to model humanity’s ever-changing relationship with the environment. Leopold observantly describes the history of ethics, the meaning of community with the land and why it’s appropriate to do so. Toward the end of the essay – as the reader is ready for Leopold to thoroughly explain his moral code – he ambiguously finishes, “A thing is right when it tends to preserve the integrity, stability, and beauty of the biotic community. It is wrong when it tends otherwise” (Leopold, 224–225). The reader
Aldo Leopold is on the forefather of modern environmentalism. His book, A Sand County Almanac, is based on the notion of viewing land as a community and as a commodity. In the chapter “The Land Ethic”, Leopold invokes a rethinking of our relationships to our world and is based on the principle that ethics are “a process in ecological evolution” (238). Leopold describes the stages of ethic evolving and explains that the rules for socializing were originally defined for human beings. These rules are expanded upon in the next stage of “Ethical Sequence” (237-238), describing how humans interact toward their community. The third stage is the ethics between humans and the land. Upon analyzing “The Land Ethic” I have come to the conclusion that in order to have respect and ethic for land, or anything, one must make a personal connection.
Aldo Leopold is another American environmentalist who was dominant in the development of modern environmental ethics. Aldo was more for holistic ethics regarding land. According to him, “An ethic, ecologically, is a limitation on freedom action in the struggle for existence. An ethic, philosophically, is a differentiation of social from anti-social conduct.” He describes in his article that politics and economics are advanced symbioses in which free-for-all competition has been replaced by co-operative mechanism with an ethical content.” He thought that ethics direct individuals to cooperate with each other for the mutual benefit of all. Also he believes that community should be
Ecological perspective is a useful framework in which to view the individual in context with their environment. According to Rogers (2013) ecological theory was originally developed by a psychologist, Urie Bronfenbrenner in 1979 (p. 42). A fundamental tenet of ecological theory is that people are actively involved with their environments and their perceptions of the environment “significantly affects their well-being” (p. 42).
White’s thesis in The Historical Roots of our Ecological Crisis states that in order to confront the expanding environmental crises, humans must begin to analyze and alter their treatment and attitudes towards nature. The slow destruction of the environment derives from the Western scientific and technological advancements made since the Medieval time period. “What people do about their ecology depends on what they think about themselves in relation to things around them” (RON p.7). Technology and science alone will not be able to save humans until we adjust the way of thinking and suppress the old ideas of humans power above nature. Instead, we need to learn how to think of ourselves as being
DesJardins, J. R. (2013). Environmental ethics: An introduction to environmental philosophy (5th ed.). Boston, MA: Cengage Learning.
In Paul Taylor’s essay, “The Ethics for Respect for Nature,” he argues that… In this paper I will first describe Taylor’s concept of “respect for nature.” I will then explain the part this attitude plays in rationally grounding a biocentric outlook on environmental ethics. Lastly, I will present Rosalind Hursthouse’s criticism of Taylor’s view, and state how Taylor might respond to this criticism.
Ethics is the study of what is right and wrong in human conduct. Environmental ethics studies the effects of human’s moral relationships on the environment and everything within it (Stanford Encyclopedia of Philosophy, 2008). The ethical principles that govern those relations determine human duties, obligations, and responsibilities with regard to the Earth’s natural environment and all of the animals and plants that inhabit it (Taylor, 1989). The purpose of this paper is to reveal environmental issues that are threatening the existence of life on Earth, and discus our social obligations to refrain from further damaging our environment, health and life for future generations. I will discus the need for appropriate actions and the ethical