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Journal articles on the topic 'Environmental law ethics'

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Author: Grafiati

Published: 10 December 2022

Last updated: 29 January 2023

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1

El Hakim, Himas Muhammady Imammullah. "PEMANTAPAN DIMENSI ETIKA DAN ASAS SEBAGAI PENGUATAN SISTEM HUKUM LINGKUNGAN DI INDONESIA." Audito Comparative Law Journal (ACLJ) 2, no. 3 (September 30, 2021): 155–70. http://dx.doi.org/10.22219/aclj.v2i3.18041.

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Humans as social beings who use the environment make the law an instrument of regulation and protection. Laws relating to the environment itself systemically provide both general and specific regulation. However, environmental law instruments still require further development through strengthening of the ethical dimension. Ethics as one of the norms that can be codified and processed through the judiciary can strengthen the implementation of environmental law. The study was conducted by means of a literature study and analysis in order to find ethical positions and opportunities in the environmental law system. The Job Creation Act which directly changes the politics of environmental law certainly presents its own challenges. This development requires encouragement from other systems, one of which is ethics by presenting a positive ethical system as a law of ethics, both code of ethics and court of ethics. ethical law system that specifically regulates environmental law then requires general principles so that the ethical law instrument can take shape and be applied properly. There are several general principles of environmental law ethics, including the principle of clarity of purpose, the principle of independence, the principle of justice, the principle of certainty, the principle of benefit, the principle of balance, the principle of openness and the principle of protection. The challenge of implementing the general principles of environmental law ethics is in both substantial and formal dimensions that can be encouraged by the holders of power as constitutional mandates in the context of realizing the ideals of the state through the implementation of the mandate of the MPR Decree VI/MPR/2001 concerning the Ethics of the Nation's Life.

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2

CASTREE, NOEL. "A Post-environmental Ethics?" Ethics, Place & Environment 6, no. 1 (March 2003): 3–12. http://dx.doi.org/10.1080/13668790303542.

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3

Emina, Kemi Anthony. "Overview of Environmental Jurisprudence within Environmental Ethics." Jurnal Office 6, no. 1 (September 8, 2020): 53. http://dx.doi.org/10.26858/jo.v6i1.15007.

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Environmental Jurisprudence’s highest achievement is its codification of a change in ethics, and a legal recognition that both individual and governmental agency responsibility extend to the natural world. This article provides an overview of Environmental Jurisprudence as it relates to environmental ethics. It examines both the foundation of Environmental Jurisprudence as well as the concept of human rights. The article also critically discusses international environmental law from the perspective of human rights. This research concludes by arguing that despite the attempt made in the international regime for adding eco-centric values in environmental law, environmental jurisprudence to date has continued with anthropocentric ideas with all concerns for safeguarding the means of human survival.

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Sychev, A. A., E. A. Koval, and N. V. Zhadunova. "ENVIRONMENTAL ISSUES IN RELIGIOUS ETHICS AND LAW." Vestnik of the Kyrgyz-Russian Slavic University 22, no. 6 (2022): 57–62. http://dx.doi.org/10.36979/1694-500x-2022-22-6-57-62.

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5

Benton, Christine, and Raymond Benton. "Why Teach Environmental Ethics? Because We Already Do." Worldviews: Global Religions, Culture, and Ecology 8, no. 2-3 (2004): 227–42. http://dx.doi.org/10.1163/1568535042690790.

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AbstractIn this paper we argue for the importance of the formal teaching of environmental ethics. This is, we argue, both because environmental ethics is needed to respond to the environmental issues generated by the neoliberal movement in politics and economics, and because a form of environmental ethics is implicit, but unexamined, in that which is currently taught. We maintain that students need to become aware of the latent ethical dimension in what they are taught. To help them, we think that they need to understand how models and metaphors structure and impact their worldviews. We describe how a simple in-class exercise encourages students to experience the way metaphors organize feelings, courses of action, and cognitive understandings. This is then intellectualized by way of Clifford Geertz's concept of culture and his model for the analysis of sacred symbols. From there we present a brief interpretation of modern economics as the embodiment of the dominant modern ethos. This leads into a consideration of ecology as a science, and to the environmental ethic embodied in Aldo Leopold's "Land Ethic." We close with a personal experience that highlights how environmental teaching can make students aware of the presence of an implicit, but unexamined, environmental ethic.

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Miller, Marc L., and Jerome Kirk. "Marine environmental ethics." Ocean & Coastal Management 17, no. 3-4 (January 1992): 237–51. http://dx.doi.org/10.1016/0964-5691(92)90012-a.

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7

Fatimah, Fatimah, Susiati Susiati, Noch Fernando Jelira, Chairul Basrun Umanailo, and Saidna Zulfikar Bin Tahir. "Environmental Ethics of Kaki Air Village Community at Teluk Kaiely District Buru Regency." ELS Journal on Interdisciplinary Studies in Humanities 4, no. 3 (September 27, 2021): 355–62. http://dx.doi.org/10.34050/elsjish.v4i3.18162.

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The purpose of this research is to 1) identify the community's ethical principles and 2) identify the variables that contribute to the establishment of community environmental ethics in Kaki Air Village. This study employs a qualitative descriptive method with a phenomenological orientation. The statistics were compiled through primary and secondary sources, with the major source being the residents of Kaki Air VillageThis study included non-participatory observation and field survey techniques (field study), as well as interviews (interviews), documentation studies, and literature research.. The data analysis step entails the reduction of data, its display, verification, and analysis. The study's findings indicate that the residents of Kaki Air Village have a particular brand of environmental ethics, namely that 1) humans are a part of nature. The visible qualities are divine values in this type of ethics; 2) nature is not to be dominated. This ethics upholds the virtue of politeness; 3) Support of other animals' rights to life. Concerning the ideals engendered by this ethics, namely the value of oneness; 4) exposing flaws in the maintenance system. This ethic is based on human and cultural values; 5) nature must be conserved. The ideals included in this ethics, particularly the value of wisdom and traditional values; 6) environmental stewardship. The principles created by this ethics are those of care and wisdom; 7) respect for the environment. The values produced by this ethic are those of concern and traditional values. The following elements contribute to the development of environmental ethical principles in the Kaki Air Village community: 1) attitude of the public; 2) natural environment; 3) regulation; 4) customs; 5) traditions; 6) sasi (Customary Law); 7) mata kao; 8) belief in the sacred; 9) belief in the landlord.

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8

Kagawa-Fox, Midori. "Environmental Ethics from the Japanese Perspective." Ethics, Place & Environment 13, no. 1 (March 2010): 57–73. http://dx.doi.org/10.1080/13668790903554204.

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9

Gunn, Alastair. "Perspectives on Environmental Ethics." Global Environmental Politics 9, no. 1 (February 2009): 136–41. http://dx.doi.org/10.1162/glep.2009.9.1.136.

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10

Rolston, Holmes. "Enforcing Environmental Ethics: Civic Law and Natural Value." International Research in Geographical and Environmental Education 11, no. 1 (March 2002): 76–79. http://dx.doi.org/10.1080/10382040208667469.

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11

Anne-Michelle, Slater. "Book reviews: International environmental law, policy, and ethics." Environmental Law Review 17, no. 2 (June 2015): 164–65. http://dx.doi.org/10.1177/1461452915577778.

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12

Hoffman, W. Michael. "Business and Environmental Ethics." Business Ethics Quarterly 1, no. 2 (April 1991): 169–84. http://dx.doi.org/10.2307/3857261.

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This paper explores some interconnections between the business and environmental ethics movements. The first section argues that business has obligations to protect the environment over and above what is required by environmental law and that it should cooperate and interact with government in establishing environmental regulation. Business must develop and demonstrate environmental moral leadership. The second section exposes the danger of using the rationale of “good ethics is good business” as a basis for such business moral leadership in both the business and environmental ethics movements. The third section cautions against the moral shallowness inherent in the position or in the promotional strategy of ecological homocentrism which claims that society, including business, ought to protect the environment solely because of harm done to human beings and human interests. This paper urges business and environmental ethicists to promote broader and deeper moral perspectives than ones based on mere self-interest or human interest. Otherwise both movements will come up ethically short.

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Rizvi, Ali M. "Islamic Environmental Ethics and the Challenge of Anthropocentrism." American Journal of Islamic Social Sciences 27, no. 3 (July 1, 2010): 53–78. http://dx.doi.org/10.35632/ajiss.v27i3.366.

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Lynn White’s seminal article on the historical roots of the ecological crisis, which inspired radical environmentalism, has cast suspicion upon religion as the source of modern anthropocentrism. To pave the way for a viable Islamic environmental ethics, charges of anthropocentrism need to be faced and rebutted. Therefore, the bulk of this paper will seek to establish the nonanthropocentric credentials of Islamic thought. Islam rejects all forms of anthropocentrism by insisting upon a transcendent God who is utterly unlike His creation. Humans share the attribute of being God’s creations with all other beings, which makes them internally related to every other being, indeed to every single entity in this universe. This solves the problem that radical environmentalism has failed to solve, namely, how to define our relation with nature and other beings without dissolving our specificity. Furthermore, Islamic ethics structures human relations strictly around the idea of limiting desires. The resulting ethico-legal synthesis, made workable by a pragmatic legal framework, can sustain a justifiable use of nature and its resources without exploiting them. The exploitation of nature is inherently linked to the exploitation of one’s self and of fellow human beings. Such exploitation, according to Qur’anic wisdom, is the direct result of ignoring the divine law and the ethics of dealing with self and “other.” Only by reverting to the divine law and ethics can exploitation be overcome. The paper ends by briefly considering possible objections and challenges vis-à-vis developing a philosophically viable yet religiously oriented environmental ethics.

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Rizvi, Ali M. "Islamic Environmental Ethics and the Challenge of Anthropocentrism." American Journal of Islam and Society 27, no. 3 (July 1, 2010): 53–78. http://dx.doi.org/10.35632/ajis.v27i3.366.

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Lynn White’s seminal article on the historical roots of the ecological crisis, which inspired radical environmentalism, has cast suspicion upon religion as the source of modern anthropocentrism. To pave the way for a viable Islamic environmental ethics, charges of anthropocentrism need to be faced and rebutted. Therefore, the bulk of this paper will seek to establish the nonanthropocentric credentials of Islamic thought. Islam rejects all forms of anthropocentrism by insisting upon a transcendent God who is utterly unlike His creation. Humans share the attribute of being God’s creations with all other beings, which makes them internally related to every other being, indeed to every single entity in this universe. This solves the problem that radical environmentalism has failed to solve, namely, how to define our relation with nature and other beings without dissolving our specificity. Furthermore, Islamic ethics structures human relations strictly around the idea of limiting desires. The resulting ethico-legal synthesis, made workable by a pragmatic legal framework, can sustain a justifiable use of nature and its resources without exploiting them. The exploitation of nature is inherently linked to the exploitation of one’s self and of fellow human beings. Such exploitation, according to Qur’anic wisdom, is the direct result of ignoring the divine law and the ethics of dealing with self and “other.” Only by reverting to the divine law and ethics can exploitation be overcome. The paper ends by briefly considering possible objections and challenges vis-à-vis developing a philosophically viable yet religiously oriented environmental ethics.

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15

Maior, Corneliu, Daniel Berlingher, Petru Aurel Dărău, and Nicușor Boja. "The Synergy Between Natural and Legal Law in Eco-Ethics Context." Journal of Legal Studies 27, no. 41 (May 26, 2021): 98–106. http://dx.doi.org/10.2478/jles-2021-0008.

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Abstract From the multiple theses of eco-ethics, the study debates the complex relation between ethics – ethical principles and law – legislation in the field of environmental protection and durable development. Considering the differential – but also common – characteristics between natural laws and juridical ones that have an ecological signification, legislators must pass any law project while considering the needs of natural biosystems.

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16

Attfield, Robin. "Deep Time and Environmental Ethics." Worldviews: Global Religions, Culture, and Ecology 26, no. 3 (October 19, 2022): 242–48. http://dx.doi.org/10.1163/15685357-tat00004.

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Abstract This paper employs the concept of deep time to supply a philosophical argument about the kind of environmental ethics required in the present. Considerations from the evolutionary past are deployed to support the intrinsic value of health and well-being in addition to that of pleasure. The well-being of a species is held to consist in that of its individual members, past, present and future. Duties to species accordingly include promoting the well-being of future species members, since the impacts of human actions in a technological age are spread out across the future. These impacts include impacts on non-human species after humanity has become extinct; if these impacts matter, then a non-anthropocentric ethic is needed to explain why they do, since an anthropocentric ethics is incapable of explaining this.

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17

Nelson, Michael. "Teaching the Land Ethic." Worldviews: Global Religions, Culture, and Ecology 8, no. 2-3 (2004): 353–65. http://dx.doi.org/10.1163/1568535042690835.

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AbstractThis paper discusses the teaching of the Leopoldian Land Ethic in an environmental ethics class. The Leopoldian Land Ethic is arguably the most fully formulated and developed environmental ethic to date. Moreover, at least in North America, it is also the ethical reference point of choice for conservation workers both within and outside of government service, and thus it is particularly important that students who will pursue such careers are exposed to it. Although there are a number of ways to unpack the Land Ethic in a university environmental ethics classroom, and for more public audiences, this paper outlines one method that has been highly effective in both teaching settings over a long period of time.

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18

Matlock, Marty D. "Doing Environmental Ethics." Journal of Environmental Quality 39, no. 2 (March 2010): 757. http://dx.doi.org/10.2134/jeq2009.0008br.

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19

Taylor, Alexandra R. "Law, Ethics, and Space: Space Exploration and Environmental Values." Etyka 56 (September 3, 2018): 51–74. http://dx.doi.org/10.14394/etyka.2018.0004.

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20

Wogaman, J. Philip. "Ethics for Environmental Professionals." Environmental Practice 6, no. 1 (March 2004): 7–9. http://dx.doi.org/10.1017/s1466046604000031.

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21

Brennan, Andrew. "Globalization, Environmental Policy and the Ethics of Place." Ethics, Place & Environment 9, no. 2 (June 2006): 133–48. http://dx.doi.org/10.1080/13668790600694535.

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22

Mason, Hugh. "Teaching Environmental Ethics To Non-specialist Students." Worldviews: Global Religions, Culture, and Ecology 8, no. 2-3 (2004): 394–400. http://dx.doi.org/10.1163/1568535042690817.

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AbstractThis paper outlines an approach to teaching environmental ethics to non-specialist students. The use of a "problem-solving" approach to ethical dilemmas is advocated as the most suitable vehicle for addressing the needs of non-specialists. This approach commences with a consideration of the existence of ethical dilemmas and of the different values that can account for the problems being contested. The approach then addresses the various methods by which such dilemmas can be appreciated and understood if not completely solved, drawing not merely on environmental ethics work but on approaches in cognate areas.

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23

Goldberg, Daniel. "Ethics and Public Health Law." Journal of Public Health Management and Practice 19, no. 5 (2013): 391–92. http://dx.doi.org/10.1097/phh.0b013e3182a08daf.

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24

Pajtić, Bojan. "The right to environmental protection in Serbia: Between ethics of good intention and ethics of responsibility." Zbornik radova Pravnog fakulteta, Novi Sad 55, no. 4 (2021): 1063–82. http://dx.doi.org/10.5937/zrpfns55-30732.

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The paper focuses on formal and practical problems in the field of environmental protection, which occur as a consequence of omissions of the legislative and executive authorities in Serbia. The text analyzes the positive legislation and compliance of domestic legal regulations with international declarations and conventions ratified by our country (from the Stockholm Declaration and the Council of Europe Convention on Civil Liability for Damage Caused by Dangerous Activities to the Environment to the Rio Declaration), as well as with European Directives (EU Directive on Industrial Emissions) and Regulations (Regulation No. 525/2013 on monitoring and reporting of greenhouse gas emissions and reporting on other information relevant to climate change). The candidacy for equal membership in the European family of nations obliges the Serbian Parliament and the Government to make additional efforts in the direction of harmonizing our law with the European one. The paper takes a de lege ferenda approach, so the author explains the need to amend a number of laws, such as the Law on Environmental Impact Assessment, the Law on Strategic Environmental Assessment, the Law on Fees for the Use of Public Goods and the Law on Budget system, as well as the enactment of the Law on Climate Change and the Serbian Civil Code as soon as possible (in which dilemmas that hinder the subjects of law in using the environmental lawsuit as an instrument of environmental protection should be resolved). An unacceptable deviation from one of the fundamental principles established by the Rio Declaration was pointed out, which brings with it a number of structural problems and the inability of both the Green Fund institutions and a number of organizations that focus on ecology. The consequences of the discrepancy between the intentions proclaimed by the Constitution of Serbia and the National Strategy of Serbia for the accession of Serbia and Montenegro to the European Union from 2005 on the one hand and the absence of adequate legislative and executive activities in environmental protection, on the other hand, are obvious in the reports of the European Commission and the European Environment Office, as well as in the health risk and increased mortality of a large number of citizens of Serbia and other European countries, due to harmful emissions that cause pollution of air, water and soil in our country. In addition to the proposals for changes in the formal framework in the field of environmental protection, the paper points out the need to use those mechanisms of civil protection, such as environmental lawsuits (established by the Law on Obligations 1978), which is, by its nature, actio popularis and in that sense accessible to the widest range of subjects. The defense of the standards established by the Kyoto Protocol and the Basel Convention would, through the extensive use of this procedural instrument, be placed not only in the hands of representatives of the legislature and the executive, but also, the judiciary (conditionally, of course, because courts can decide only initiate a civil action, but not on its own initiative).

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Mishori, Daniel. "Environmental Vegetarianism: Conflicting Principles, Constructive Virtues." Law & Ethics of Human Rights 11, no. 2 (January 26, 2017): 253–84. http://dx.doi.org/10.1515/lehr-2017-0008.

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Abstract This Article contemplates the environmental argument in favor of vegetarianism or veganism, while reviewing its historical development and relevance to the current environmental debate. Today there is an apparent synergy between ecological ethics and animal rights discourse; nevertheless, this presents an inherent paradox. Whereas the moral, environmental and health arguments advocating for vegetarianism and veganism seem to reinforce one another, conflicts may also arise between them. Under certain conditions, the environmental stance may lead to different and perhaps even contradictory attitudes about the raising of livestock and the permissibility of animal-based food. Therefore, this Article first addresses the affinities and conflicts between both versions of non-anthropocentric ethics: biocentrism (individual animals’ rights and welfare) and ecocentrism (intrinsic value of nature and ecosystems). It then examines the historical development and creeds of environmental vegetarianism, and reviews the debates on the precise impact of animal-based food products on the environment. It suggests that recent estimations of the negative impacts underlying the argument for environmental vegetarianism depend on currently unsustainable (and utterly unethical) practices of factory farming and industrialized agriculture. These facts could change if such destructive methods were halted and replaced by sustainable practices which, perhaps, may sometimes tolerate or even require livestock and the ecological services it provides in order to grow sustainable plant-based food. However, many activists still hold both biocentric and ecocentric values, and see them as different facets of their non-anthropocentric intuitions. In order to account for such intuitions, the paper shortly explores two concepts: the mixed society (of both humans and domesticated animals) and virtue ethics. A mixed non-anthropocentric ecological society might not be strictly vegetarian (e. g., semi-vegetarian or even carnistic) and still be environmentally sustainable. In such a sustainable society, caring for nature and non-human animals are considered righteous, even virtuous, and “biophilic” intuitions could be respected and even reinforced, without being committed to strict ethical biocentric principles. Virtue ethics could provide ways to communicate different non-anthropocetric intuitions in such an ecological mixed society, where moral values and intuitions regarding both individual animals and holistic nature is respected, even if certain dilemmas and conflicts between non-anthropocentric ethical positions still prevail.

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Chapman, Bruce. "Rational Environmental Choice: Lessons for Economics from Law and Ethics." Canadian Journal of Law & Jurisprudence 6, no. 1 (January 1993): 63–87. http://dx.doi.org/10.1017/s084182090000179x.

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In an interesting and thoughtful book The Economy of the Earth: Philosophy, Law and the Environment, Mark Sagoff provides us with a sustained critique of the methods used by economists to inform environmental policy and regulation. He debunks the relevance of the efficiency criterion in particular, even when it is supplemented with a concern for equity, and argues that environmental problems are better analyzed in moral, aesthetic, cultural, and political terms. To make this argument, Sagoff relies on four key distinctions. These distinctions, which overlap to some extent, are drawn between: (1) the citizen and the consumer, (2) values and preferences, (3) public and private interests, and (4) virtues and methods.

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Harris, Paul G. "Misplaced Ethics of Climate Change: Political vs. Environmental Geography." Ethics, Place & Environment 13, no. 2 (June 2010): 215–22. http://dx.doi.org/10.1080/13668791003778875.

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Smith, Alexander McCall. "Law, Ethics, and Medicine (Book)." Sociology of Health and Illness 8, no. 3 (September 1986): 299–300. http://dx.doi.org/10.1111/1467-9566.ep11340406.

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Lajaunie, Claire, Burkhard Schafer, and Pierre Mazzega. "Big Data Enters Environmental Law." Transnational Environmental Law 8, no. 3 (October 31, 2019): 523–45. http://dx.doi.org/10.1017/s2047102519000335.

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AbstractBig Data is now permeating environmental law and affecting its evolution. Data-driven innovation is highlighted as a means for major organizations to address social and global challenges. We present various contributions of Big Data technologies and show how they transform our knowledge and understanding of domains regulated by environmental law – environmental changes, socio-ecological systems, sustainable development issues – and of environmental law itself as a complex system. In particular, the mining of massive data sets makes it possible to undertake concrete actions dedicated to the elaboration, production, implementation, follow-up, and adaptation of the environmental targets defined at various levels of decision making (from the international to the subnational level).This development calls into question the traditional approach to legal epistemology and ethics, as implementation and enforcement of rules take on new forms, such as regulation through smart environmental targets and securing legal compliance through the design of technological artefacts. The entry of Big Data therefore requires the development of a new and specific epistemology of environmental law.

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Davis, Joel J. "Ethics and environmental marketing." Journal of Business Ethics 11, no. 2 (February 1992): 81–87. http://dx.doi.org/10.1007/bf00872314.

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Brister, Evelyn. "Unifying Agricultural and Environmental Ethics." Ethics, Policy & Environment 22, no. 3 (August 9, 2019): 251–58. http://dx.doi.org/10.1080/21550085.2019.1652235.

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Gostin, Lawrence O. "Law and ethics in population health." Australian and New Zealand Journal of Public Health 28, no. 1 (February 2004): 7–12. http://dx.doi.org/10.1111/j.1467-842x.2004.tb00624.x.

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Parks, Louisa, and Elisa Morgera. "Research Note: Reflections on Methods from an Interdisciplinary Research Project in Global Environmental Law." Transnational Environmental Law 8, no. 3 (October 31, 2019): 489–502. http://dx.doi.org/10.1017/s204710251900027x.

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AbstractThis research note reflects on the methods (as distinct from methodology) used in a five-year interdisciplinary and multi-site research project in global environmental law, and their links to questions of research ethics. We highlight the iterative processes that proved necessary to compare five case studies on local communities engaged in varied discussions on fair and equitable benefit sharing in different regions of the world and their implications for international environmental law. The note recommends explicit reflection on research methods and ethics to acknowledge and address power relationships in global environmental law research.

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Sirait, Yohanes, and Ai Permanasari. "PEMBANGUNAN TATA KELOLA KELAUTAN INDONESIA: PERAN HUKUM INTERNATIONAL MEMBENTUK ETIKA BISNIS KELAUTAN." Arena Hukum 13, no. 3 (December 31, 2020): 416–33. http://dx.doi.org/10.21776/ub.arenahukum.2020.01303.2.

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Issues related to marine governance still need some improvement in Indonesia, where issues on determination of the maritime boundaries between Indonesia and other states are unsettled, the inadequate utilization and development of coastal areas and small islands to the large number of business activities that pollute the sea. This is due to unethical business practices and neglect of marine sustainability. This study aims to examine the development of marine governance from the perspective of international law. The development of governance can begin with the dissemination of business ethics which is an important part of marine governance. This normative juridical study, collected through literature study is analyzed using a qualitative deductive method. The results shows that international law contributes to upholding ethical standards of business and disseminating it to other states. Therefore, Indonesia needs to promote an appropriate business ethics oriented to environmental sustainability. It can begin by spreading the ethic from the international to the national level.

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Sirait, Yohanes, and Ai Permanasari. "PEMBANGUNAN TATA KELOLA KELAUTAN INDONESIA: PERAN HUKUM INTERNATIONAL MEMBENTUK ETIKA BISNIS KELAUTAN." Arena Hukum 13, no. 3 (December 31, 2020): 416–33. http://dx.doi.org/10.21776/ub.arenahukum.2020.01303.2.

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Issues related to marine governance still need some improvement in Indonesia, where issues on determination of the maritime boundaries between Indonesia and other states are unsettled, the inadequate utilization and development of coastal areas and small islands to the large number of business activities that pollute the sea. This is due to unethical business practices and neglect of marine sustainability. This study aims to examine the development of marine governance from the perspective of international law. The development of governance can begin with the dissemination of business ethics which is an important part of marine governance. This normative juridical study, collected through literature study is analyzed using a qualitative deductive method. The results shows that international law contributes to upholding ethical standards of business and disseminating it to other states. Therefore, Indonesia needs to promote an appropriate business ethics oriented to environmental sustainability. It can begin by spreading the ethic from the international to the national level.

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Budhiartie, Arrie, Joni Emirzon, and Muhammad Syaifuddin. "INTERNALISASI PRINSIP ETIKA PROFESI KE DALAM NORMA HUKUM POSITIF SEBAGAI UPAYA PENGEMBANGAN FIGUR HUKUM KEPERAWATAN." LITIGASI 18, no. 2 (November 20, 2019): 276–300. http://dx.doi.org/10.23969/litigasi.v18i2.1023.

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The code of ethics is a moral rule for people with professions that serve as a code of conduct (guidelines) in applying science and knowledge to the community. The code of ethics is not a legal norm. Violation of ethical principles will has given the moral and ethics sanctions by professional organizations and is not punishable by law. One of those professions that are bounded to a code of conduct is the nursing profession. Nursing ethics is a measure of professional conduct based on moral values which are believed; those come from universal values and from the local or national characteristics of social and cultural values. But the tendency of change in view of the nursing service that originally is altruism towards services of a commercial nature led to opportunities for moral degradation becomes larger. It required political law that aims to protect the interests of society as a recipient of nursing services through deregulation values and ethical principles into legal norms. The final goal of re-regulation on ethics to the law norms is to provide legal protection and legal certainty in order to create order and social justice have been based on Pancasila. Keywords: ethical code, morality, legal norm, nurse.

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Robinson, Christopher C. "Speaking Across Time and Cultures in Bioethics and Environmental Ethics." Ethics, Place & Environment 5, no. 3 (October 2002): 271–80. http://dx.doi.org/10.1080/1366879022000077804.

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Hiers, Richard H. "Reverence for Life and Environmental Ethics in Biblical Law and Covenant." Journal of Law and Religion 13, no. 1 (1996): 127. http://dx.doi.org/10.2307/1051371.

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Mayer, Don. "ENVIRONMENTAL LAW IN CONTEXT: INTEGRATING ETHICS, ECONOMICS, AND THE INTERNATIONAL DIMENSION." Journal of Legal Studies Education 16, no. 1 (December 1998): 1–18. http://dx.doi.org/10.1111/j.1744-1722.1998.tb00245.x.

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Schueneman, L. Brooke. "Christopher G. Framarin, Hinduism and Environmental Ethics: Law, Literature and Philosophy." Environmental Values 25, no. 5 (October 1, 2016): 624–26. http://dx.doi.org/10.3197/096327116x14703858759251.

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Hoch, David, and J. Brooke Hamilton. "The Hope and Limits of Legal Optimism: A Comment on the Theories of Orts and Nesteruk Regarding the Impact of Law on Corporate Ethics." Business Ethics Quarterly 9, no. 4 (October 1999): 677–88. http://dx.doi.org/10.2307/3857944.

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Abstract:Joining the dialogue on the relationship between the law and business ethics, Jeffrey Nesteruk and Eric W. Orts have offered conceptions of the law as a positive influence rather than a negative curb on corporate behavior. While these “legal optimists” pursue a noble end in promoting higher ethical standards for corporations through the law, they may be overly optimistic in their suggestion that these more skillfully wielded legal models will influence corporate behavior for the better. Reviewing the basic tenets of their two approaches, this paper uses corporate responses to environmental statutes to suggest that while legal optimism may offer hope for promoting corporate ethics, it has definite limitations in its current stage of development.

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Rahayu, Mella Ismelina Farma, Anthon F. Susanto, and Liya Sukma Muliya. "KEARIFAN LOKAL DALAM PENDIDIKAN HUKUM LINGKUNGAN DI INDONESIA." LITIGASI 23, no. 2 (October 31, 2022): 291–303. http://dx.doi.org/10.23969/litigasi.v23i2.6321.

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This paper will describe and examine local wisdom values that are implemented in environmental law education in Indonesia. Environmental law education is now more oriented towards liberal environmental law education so that it ignores the values of local wisdom. Based on this, the problem that arises is how about local wisdom can be the basis for environmental law education by internalizing local wisdom in environmental law teaching materials. The study in this paper uses m The research approach method is normative juridical. Secondary data were gathered through literature searches and analyzed using qualitative legal analysis to reach conclusions using a deductive syllogism.From the results of the study, it was concluded that klocal wisdom is full of spiritual meaning and ethical values. This local wisdom rests on the philosophy of values, ethics, and ways of behaving and behaving that are traditionally institutionalized. This is an important basis for environmental law education, which is a guide for humans when dealing with their environment. Keyword : Wisdom, Values, Education, Environmental Law.

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Dutta, Asok Kumar. "Medical Ethics in Clinical Practice." Journal of Chittagong Medical College Teachers' Association 27, no. 2 (February 25, 2017): 9–11. http://dx.doi.org/10.3329/jcmcta.v27i2.62319.

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Medical ethics is important for every medical practitioner. A doctor should acquire sound knowledge on medical ethics which is very much important in clinical practice. Medical ethics is a system of moral principles that apply values and judgments to the practice of medicine. Medical ethics derive from numerous sources. Physicians face ethical dilemmas more frequently as community relies on physicians for critical services. Ethics are a useful element for solving these dilemmas. Medical ethics based on four basic principles: autonomy, beneficence, nonmaleficence and justice. Physicians are expected to have higher standards than the law. The code of medical ethics provides a guide line in the context of doctor patient relationship and the society. JCMCTA 2016 ; 27 (2) : 9 - 11

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Cafaro, Philip. "Place and Personal Commitment In Teaching Environmental Ethics." Worldviews: Global Religions, Culture, and Ecology 8, no. 2-3 (2004): 366–76. http://dx.doi.org/10.1163/1568535042690727.

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AbstractThis essay, a personal account of teaching environmental ethics, advances two main points. First, focusing on local environmental issues makes for better classes. Teachers can take advantage of local environmental expertise at their institutions and in the wider community; local focus provides a good balance given philosophy's tendency to abstractness; students tend to feel more engaged and excited about the class. Second, environmental ethics classes should spend more time helping students articulate their own ethical positions and showing them how to act upon them. In this way, our classes will better prepare and inspire students to do right by nature.

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Mickey, Sam. "Contributions to Anthropocosmic Environmental Ethics." Worldviews: Global Religions, Culture, and Ecology 11, no. 2 (2007): 226–47. http://dx.doi.org/10.1163/156853507x204941.

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AbstractThis essay is an articulation of various contributions to anthropocosmic environmental ethics—an approach to environmental ethics emerging within the study of religion and ecology. In an anthropocosmic approach to environmental ethics, humans are intimately intertwined with the environment. Rather than placing value on a particular center (e. g., anthropocentric, biocentric, ecocentric) and thus excluding and marginalizing something of peripheral value, an anthropocosmic approach to ethics seeks to facilitate the mutual implication of humanity and the natural world, thereby affirming the interconnectedness and mutual constitution of central and peripheral value. Although the adjective "anthropocosmic" may seem obscure or vague, an examination of the genealogy of the term, beginning with its appearance in the works of Mircea Eliade, discloses numerous resources that have important contributions to make to the development of viable environmental ethics.

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Minteer, Ben. "Pragmatism, Piety, and Environmental Ethics." Worldviews: Global Religions, Culture, and Ecology 12, no. 2-3 (2008): 179–96. http://dx.doi.org/10.1163/156853508x359976.

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AbstractThe rise of pragmatism in environmental ethics in the 1990s was driven by several factors, including dissatisfaction with the field's dominant nonanthropocentrism and the desire to increase the political and policy influence of environmental ethics. Yet despite an emphasis on human experience as the foundation of environmental values and action, environmental pragmatists have paid little attention to the religious dimensions of human-nature interactions. In this paper I attempt to address this neglect by exploring the religious thought of John Dewey, arguably the most significant pragmatist philosopher of the classical period. I suggest that Dewey's understanding of religiosity—in particular, his concept of "natural piety"—instructs us to respect nonhuman nature as a source of human imaginative experience and self-unification. Although Dewey's naturalized approach to religious experience retains a broadly instrumentalist view toward nature, it is an instrumentality that supports a humble and appreciative attitude toward the environment and a sense of caution regarding the modification of nature for human purposes. I conclude by arguing that the recovery of Dewey's attitude of natural piety provides an important constraint on more aggressively anthropocentric approaches to human-nature relations, including those promoting sustainability as an alternative to traditional limits-based environmentalism.

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Cheyne, Ilona, and John Alder. "Environmental Ethics and Proportionality: Hunting for a Balance." Environmental Law Review 9, no. 3 (October 2007): 171–89. http://dx.doi.org/10.1350/enlr.2007.9.3.171.

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A challenge to the validity of the Hunting Act 2004 in human rights and EC law was recently rejected by the Court of Appeal on the ground that the Act's ethical purpose required judicial deference to the legislature. We argue that the variety of ethical perspectives engaged by the blanket ban on hunting and the traditions of liberalism demand that the courts ensure that Parliament has properly taken into account all competing perspectives. Although the proportionality principle is crucial in this regard, its application in both human rights and EC contexts gives rise to significant uncertainties and difficulties.

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Li, Shi Hua. "Study on Ecological Value of Sustainable Development Based on China's Ancient Great Thinker's Thought on Ecological Ethics." Advanced Materials Research 869-870 (December 2013): 652–55. http://dx.doi.org/10.4028/www.scientific.net/amr.869-870.652.

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Ecology is the science of studying the relationship between the living organisms and their environment. And the Environmental Science, which reveals the basic law of the harmonious development of society, economy and environment, is the discipline studying the interaction of people and environment. Ecology is not only the basic disciplines of environmental science, but also the scientifically recognized theoretical basis of environmental ethics. Tsunzi, a master on the Confucianism, one of the most distinguished Confucianists of the pre-Qin period, made the conception of sustainable development penetrate into his ecological ethics thoughts on the basis of philosophical thinking-Nature has its true law. If we hackle, inherit, comprehend, and utilize critically Tsunzis thought on ecological ethics, there will be some significant enlightening value for us to not only establish the theory of environmental ethics but also solve the increasing ecological crises facing humanity.

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O'Toole, J. Mitchell. "An Ecological Approach to Environmental Ethics." International Research in Geographical and Environmental Education 11, no. 1 (March 2002): 48–53. http://dx.doi.org/10.1080/10382040208667463.

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Wapner, Paul, and Richard A. Matthew. "The Humanity of Global Environmental Ethics." Journal of Environment & Development 18, no. 2 (May 12, 2009): 203–22. http://dx.doi.org/10.1177/1070496509334693.

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