Humility and Environmental Virtue Ethics

2013 ◽  
Author(s):  
Matthew Pianalto
Author(s):  
Michael Hannis ◽  
Sian Sullivan

The chapter considers the environmental ethics underlying certain practices and beliefs observed in the course of field research with primarily ||Khao-a Dama people in west Namibia. ||Khao-a Dama perspectives embody a type of “relational environmental ethics” that refracts anthropocentric/ecocentric dichotomies, and is characterized by respect for, and reciprocity with, agency and intentionality as located in entities beyond the human (ancestors, spirits, animals, healing plants and rain). The chapter connects this worldview with contemporary environmental virtue ethics, arguing that it is compatible with a theoretical framework of “ecological eudaimonism” as a fitting response to a complex contemporary world of “wicked” environmental problems.


1993 ◽  
Vol 15 (3) ◽  
pp. 259-274 ◽  
Author(s):  
Geoffrey B. Frasz ◽  

2021 ◽  
Author(s):  
◽  
Duncan Christian Martin

<p>In this thesis, I aim to show that virtue oriented approaches to environmental ethics are in a position to provide satisfying answers to two central ethical questions: “What kind of person should I be?”, and “What should I do?” I argue that two such approaches – Rosalind Hursthouse’s environmental virtue ethics and Philip Cafaro’s account of environmental vice – provide insights about how we ought to be with regard to the environment, in terms of character and attitudes. I then defend Hursthouse’s account of right action against several objections. First, I respond to the worry that a shortage of environmental exemplars might count against Hursthouse, by showing that non-virtuous agents can conceive of what to do by seeking to avoid acting from environmental vices. Second, I respond the worry that her account of right action fails to generate the right result for non-virtuous agents in some cases, by showing that such cases can be accounted for by appeal to the distinction between action guidance and action assessment. Third, I consider the worry that her theory will fail to provide concrete action guidance. Theories which seek to provide concrete action guidance in all contexts face serious problems of their own, I respond. Further, I maintain that Hursthouse is not ruled out from providing the sort of action guidance her critics are interested in.</p>


2020 ◽  

What can Comenius contribute to the solution of problems in the Anthropocene? Uwe Voigt sees these problems as qualitative and seeks reflections in Comenius. For narratives in earth-history, Thomas Schmaus discovers impulses in the garden-motif of Comenius. Věra Schifferová, Iveta Marešová und Dalibor Vik refer to Comenius as “open soul”. Joachim Rathmann pleas for environmental virtue ethics, to be practiced in didactic gardens. The “true refinement of man” called for by Comenius (Jiří Beneš) is supported, facing the challenges of new media, by the universality and autonomy fostered by Comenius’ didactics, according to Claudia Schmidt-Dietrich. With contributions by Jiří Beneš, Claudia Schmidt-Dietrich, Iveta Marešová, Joachim Rathmann, Věra Schifferová, Thomas Schmaus, Dalibor Vik and Uwe Voigt.


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