ENVIRONMENTAL ETHICS is the part of environmental philosophy which considers extending the traditional boundaries of ethics from solely including humans to including the non-human world. It exerts influence on a large range of disciplines including environmental law , environmental sociology , ecotheology , ecological economics , ecology and environmental geography .
There are many ethical decisions that human beings make with respect to the environment. For example:
* Should humans continue to clear cut forests for the sake of human consumption? * Why should humans continue to propagate its species, and life itself? * Should humans continue to make gasoline-powered vehicles ? * What environmental obligations do humans need to keep for future generations? * Is it right for humans to knowingly cause the extinction of a species for the convenience of humanity? * How should humans best use and conserve the space environment to secure and expand life?
The academic field of environmental ethics grew up in response to the
work of scientists such as
Rachel Carson and events such as the first
The first international academic journals in this field emerged from
North America in the late 1970s and early 1980s – the US-based
* 1 Marshall\'s categories
* 1.1 Libertarian extension * 1.2 Ecologic extension * 1.3 Conservation ethics
* 2 Humanist theories * 3 Applied theology * 4 Anthropocentrism * 5 Status of the field * 6 See also * 7 Notes * 8 Further reading * 9 External links
Some scholars have tried to categorise the various ways the natural environment is valued. Alan Marshall and Michael Smith are two examples of this, as cited by Peter Vardy in "The Puzzle of Ethics". According to Marshall, three general ethical approaches have emerged over the last 40 years: Libertarian Extension, the Ecologic Extension and Conservation Ethics.
Marshall’s Libertarian extension echoes a civil liberty approach (i.e. a commitment to extend equal rights to all members of a community). In environmentalism, though, the community is generally thought to consist of non-humans as well as humans.
Andrew Brennan was an advocate of ecologic humanism (eco-humanism), the argument that all ontological entities, animate and in-animate, can be given ethical worth purely on the basis that they exist. The work of Arne Næss and his collaborator Sessions also falls under the libertarian extension, although they preferred the term "deep ecology ". Deep ecology is the argument for the intrinsic value or inherent worth of the environment – the view that it is valuable in itself. Their argument, incidentally, falls under both the libertarian extension and the ecologic extension.
Peter Singer 's work can be categorized under Marshall's 'libertarian extension'. He reasoned that the "expanding circle of moral worth" should be redrawn to include the rights of non-human animals, and to not do so would be guilty of speciesism . Singer found it difficult to accept the argument from intrinsic worth of a-biotic or "non-sentient" (non-conscious) entities, and concluded in his first edition of "Practical Ethics" that they should not be included in the expanding circle of moral worth. This approach is essentially then, bio-centric. However, in a later edition of "Practical Ethics" after the work of Næss and Sessions, Singer admits that, although unconvinced by deep ecology, the argument from intrinsic value of non-sentient entities is plausible, but at best problematic. Singer advocated a humanist ethics.
Alan Marshall's category of ecologic extension places emphasis not on human rights but on the recognition of the fundamental interdependence of all biological (and some abiological) entities and their essential diversity. Whereas Libertarian Extension can be thought of as flowing from a political reflection of the natural world, ecologic extension is best thought of as a scientific reflection of the natural world. Ecological Extension is roughly the same classification of Smith's eco-holism, and it argues for the intrinsic value inherent in collective ecological entities like ecosystems or the global environment as a whole entity. Holmes Rolston, among others, has taken this approach.
This category might include James Lovelock 's Gaia hypothesis ; the theory that the planet earth alters its geo-physiological structure over time in order to ensure the continuation of an equilibrium of evolving organic and inorganic matter. The planet is characterized as a unified, holistic entity with ethical worth of which the human race is of no particular significance in the long run.
Marshall's category of 'conservation ethics' is an extension of use-value into the non-human biological world. It focuses only on the worth of the environment in terms of its utility or usefulness to humans. It contrasts the intrinsic value ideas of 'deep ecology', hence is often referred to as 'shallow ecology', and generally argues for the preservation of the environment on the basis that it has extrinsic value – instrumental to the welfare of human beings. Conservation is therefore a means to an end and purely concerned with mankind and inter-generational considerations. It could be argued that it is this ethic that formed the underlying arguments proposed by Governments at the Kyoto summit in 1997 and three agreements reached in Rio in 1992.
Following the bio-centric and eco-holist theory distinctions, Michael
Smith further classifies Humanist theories as those that require a set
of criteria for moral status and ethical worth, such as sentience.
This applies to the work of
Peter Singer who advocated a hierarchy of
value similar to the one devised by
Singer also advocated the preservation of "world heritage sites," unspoilt parts of the world that acquire a "scarcity value" as they diminish over time. Their preservation is a bequest for future generations as they have been inherited from human's ancestors and should be passed down to future generations so they can have the opportunity to decide whether to enjoy unspoilt countryside or an entirely urban landscape. A good example of a world heritage site would be the tropical rainforest, a very specialist ecosystem that has taken centuries to evolve. Clearing the rainforest for farmland often fails due to soil conditions, and once disturbed, can take thousands of years to regenerate.
Play media Pope Francis’s environmental encyclical Laudato si\' has been welcomed by many environmental organisations of different faiths - Interfaith march in Rome to call for climate action
The Christian world view sees the universe as created by God, and
humankind accountable to God for the use of the resources entrusted to
humankind. Ultimate values are seen in the light of being valuable to
God. This applies both in breadth of scope - caring for people
(Matthew 25) and environmental issues, e.g. environmental health
(Deuteronomy 22.8; 23.12-14) - and dynamic motivation, the love of
Christ controlling (2 Corinthians 5.14f) and dealing with the
underlying spiritual disease of sin, which shows itself in selfishness
and thoughtlessness. In many countries this relationship of
accountability is symbolised at harvest thanksgiving. (B.T. Adeney :
Abrahamic religious scholars have used theology to motivate the public. John L. O\'Sullivan , who coined the term Manifest destiny , and other influential people like him used Abrahamic ideologies to encourage action. These religious scholars, columnists and politicians historically have used these ideas and continue to do so to justify the consumptive tendencies of a young America around the time of the Industrial Revolution . In order to solidify the understanding that God had intended for humankind to use earths natural resources, environmental writers and religious scholars alike proclaimed that humans are separate from nature, on a higher order. Those that may critique this point of view may ask the same question that John Muir asks ironically in a section of his novel _A Thousand Mile Walk to the Gulf_, _why are there so many dangers in the natural world in the form of poisonous plants, animals and natural disasters_, The answer is that those creatures are a result of Adam and Eve 's sins in the garden of Eden.
Since the turn of the 20th century, the application of theology in environmentalism diverged into two schools of thought. The first system of understanding holds religion as the basis of environmental stewardship. The second sees the use of theology as a means to rationalize the unmanaged consumptions of natural resources. Lynn White and Calvin DeWitt represent each side of this dichotomy.
John Muir personified nature as an inviting place away from the loudness of urban centers. "For Muir and the growing number of Americans who shared his views, Satan's home had become God's Own Temple." The use of Abrahamic religious allusions assisted Muir and the Sierra Club to create support for some of the first public nature preserves.
Authors like Terry Tempest Williams as well as John Muir build on the idea that "...God can be found wherever you are, especially outside. Family worship was not just relegated to Sunday in a chapel." References like these assist the general public to make a connection between paintings done at the Hudson River School , Ansel Adam 's photographs, along with other types of media, and their religion or spirituality. Placing intrinsic value upon nature through theology is a fundamental idea of Deep Ecology .
Main article: Anthropocentrism
Anthropocentrism is the position that humans are the most important or critical element in any given situation; that the human race must always be its own primary concern. Detractors of anthropocentrism argue that the Western tradition biases homo sapiens when considering the environmental ethics of a situation and that humans evaluate their environment or other organisms in terms of the utility for them (see speciesism ). Many argue that all environmental studies should include an assessment of the intrinsic value of non-human beings. In fact, based on this very assumption, a philosophical article has explored recently the possibility of humans' willing extinction as a gesture toward other beings. The authors refer to the idea as a thought experiment that should not be understood as a call for action.
What anthropocentric theories do not allow for is the fact that a system of ethics formulated from a human perspective may not be entirely accurate; humans are not necessarily the centre of reality. The philosopher Baruch Spinoza argued that humans tend to assess things wrongly in terms of their usefulness to us. Spinoza reasoned that if humans were to look at things objectively, they would discover that everything in the universe has a unique value. Likewise, it is possible that a human-centred or anthropocentric/androcentric ethic is not an accurate depiction of reality, and there is a bigger picture that humans may or may not be able to understand from a human perspective.
Peter Vardy distinguished between two types of anthropocentrism. A strong anthropocentric ethic argues that humans are at the center of reality and it is right for them to be so. Weak anthropocentrism, however, argues that reality can only be interpreted from a human point of view, thus humans have to be at the centre of reality as they see it.
Another point of view has been developed by Bryan Norton, who has become one of the essential actors of environmental ethics by launching environmental pragmatism, now one of its leading trends. Environmental pragmatism refuses to take a stance in disputes between defenders of anthropocentrist and non-anthropocentrist ethics. Instead, Norton distinguishes between _strong anthropocentrism_ and _weak-or-extended-anthropocentrism_ and argues that the former must underestimate the diversity of instrumental values humans may derive from the natural world.
A recent view relates anthropocentrism to the future of life. Biotic ethics are based on the human identity as part of gene/protein organic life whose effective purpose is self-propagation. This implies a human purpose to secure and propagate life. Humans are central because only they can secure life beyond the duration of the Sun, possibly for trillions of eons. Biotic ethics values life itself, as embodied in biological structures and processes. Humans are special because they can secure the future of life on cosmological scales. In particular, humans can continue sentient life that enjoys its existence, adding further motivation to propagate life. Humans can secure the future of life, and this future can give human existence a cosmic purpose.
STATUS OF THE FIELD
Only after 1990 did the field gain institutional recognition at programs such as Colorado State University , the University of Montana , Bowling Green State University , and the University of North Texas . In 1991,