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Journal articles on the topic 'Environmental virtue ethics'

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Published: 4 June 2021
Last updated: 11 February 2022

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1

Stafford, Sue P. "Intellectual Virtues in Environmental Virtue Ethics." Environmental Ethics 32, no. 4 (2010): 339–52. http://dx.doi.org/10.5840/enviroethics201032439.

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2

Frasz, Geoffrey B. "Environmental Virtue Ethics." Environmental Ethics 15, no. 3 (1993): 259–74. http://dx.doi.org/10.5840/enviroethics199315319.

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3

Cafaro, Philip. "Environmental Virtue Ethics." Philosophy in the Contemporary World 8, no. 2 (2001): 1–3. http://dx.doi.org/10.5840/pcw20018217.

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4

Erickson, Ron. "On Environmental Virtue Ethics." Environmental Ethics 16, no. 3 (1994): 334–36. http://dx.doi.org/10.5840/enviroethics199416324.

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5

Treanor, Brian. "Narrative Environmental Virtue Ethics." Environmental Ethics 30, no. 4 (2008): 361–79. http://dx.doi.org/10.5840/enviroethics200830440.

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6

Freiman, Christopher. "Environmental Virtue Ethics (review)." Ethics & the Environment 11, no. 1 (2006): 133–38. http://dx.doi.org/10.1353/een.2006.0003.

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7

Gribble, Matthew O'Madigan. "Environmental Health Virtue Ethics." American Journal of Bioethics 17, no. 9 (August 22, 2017): 33–35. http://dx.doi.org/10.1080/15265161.2017.1353166.

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8

Swanton, Christine. "Heideggerian Environmental Virtue Ethics." Journal of Agricultural and Environmental Ethics 23, no. 1-2 (June 17, 2009): 145–66. http://dx.doi.org/10.1007/s10806-009-9186-1.

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9

장동익. "From Environmental Act Ethics To Environmental Virtue Ethics." Environmental Philosophy ll, no. 17 (June 2014): 119–43. http://dx.doi.org/10.35146/jecoph.2014..17.005.

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10

Kuhlken, Julie. "Extending Extensionist Environmental Virtue Ethics." Southwest Philosophy Review 26, no. 2 (2010): 23–28. http://dx.doi.org/10.5840/swphilreview201026233.

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11

Dzwonkowska, Dominika. "Is Environmental Virtue Ethics Anthropocentric?" Journal of Agricultural and Environmental Ethics 31, no. 6 (November 19, 2018): 723–38. http://dx.doi.org/10.1007/s10806-018-9751-6.

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12

Dzwonkowska, Dominika. "Environmental vices as ethical and anthropological roots of the environmental crisis." Studia Ecologiae et Bioethicae 18, no. 5 (December 31, 2020): 171–80. http://dx.doi.org/10.21697/seb.2020.18.5.15.

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The root of environmental crisis is not only the failure to recognize the intrinsic value of the non-human world, but it can also be perceived as a failure in moral excellence and in the cultivation of virtue. The word “virtue” is an old-fashioned one, representing tradition and today we mostly associate it with academic discussion. However, the term is not only connected with traditional ethical reflection; nowadays, we can witness a revival of virtue discourse in environmental ethics, namely in environmental virtue ethics. The paper analyses the problem of cardinal virtue and vice, and tries to answer which vices are the most responsible for the environmental crisis. Thus the five crucial environmental vices are defined as egoism, greed, arrogance, ignorance and apathy.
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13

Gammon, Andrea R. "Emplotting Virtue: A Narrative Approach to Environmental Virtue Ethics." Environmental Ethics 38, no. 3 (2016): 379–82. http://dx.doi.org/10.5840/enviroethics201638331.

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14

Fitzpatrick, Melissa. "Emplotting Virtue: A Narrative Approach to Environmental Virtue Ethics." Comparative and Continental Philosophy 8, no. 1 (January 2, 2016): 131–33. http://dx.doi.org/10.1080/17570638.2016.1141501.

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15

White, John R. "Emplotting Virtue: A Narrative Approach to Environmental Virtue Ethics." International Journal of Philosophical Studies 23, no. 2 (March 15, 2015): 304–9. http://dx.doi.org/10.1080/09672559.2015.1023618.

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16

Palmer, Clare. "Environmental Virtue Ethics Then and Now." Conservation Biology 19, no. 5 (October 2005): 1674–75. http://dx.doi.org/10.1111/j.1523-1739.2005.00285_3.x.

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17

Ehmann, William J. "Environmental Virtue Ethics with Martha Stewart." Philosophy in the Contemporary World 8, no. 2 (2001): 51–57. http://dx.doi.org/10.5840/pcw20018218.

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18

Cafaro, Philip. "Environmental Virtue Ethics Special Issue: Introduction." Journal of Agricultural and Environmental Ethics 23, no. 1-2 (August 11, 2009): 3–7. http://dx.doi.org/10.1007/s10806-009-9204-3.

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19

Wood, Nathan. "Gratitude and Alterity in Environmental Virtue Ethics." Environmental Values 29, no. 4 (August 1, 2020): 481–98. http://dx.doi.org/10.3197/096327119x15579936382590.

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Rachel Carson begins her revolutionary book Silent Spring with a quote from E.B. White that reads 'we would stand a better chance of survival if we accommodated ourselves to this planet and viewed it appreciatively'. While White's advice can account for an instrumental relationship towards nature, I believe that the more important relationship offered in his recommendation is one of appreciation or gratitude. But how are we to understand gratitude as appreciating Nature non-instrumentally when it has traditionally always been understood as a response to a benefit received? My motivation is to modify our traditional conception of gratitude alongside Simon Hailwood's account of the 'Otherness of Nature' to see how we can truly show gratitude for Nature rather than simply reflecting on how Nature serves human interests.
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20

Dzwonkowska, Dominika. "Wady środowiskowe jako etyczne i antropologiczne źródła kryzysu środowiskowego." Studia Ecologiae et Bioethicae 12, no. 1 (March 31, 2014): 73–91. http://dx.doi.org/10.21697/seb.2014.12.1.05.

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The root of the environmental crisis is not only the failure to recognize the intrinsic value of the non-human world, but it can also be perceived as a failure in moral excellence and in the cultivation of virtue. The word “virtue” is an old-fashioned one, representing tradition, and today we mostly associate it with academic discussion. However, the term is not only connected with traditional ethical reflection; nowadays, we can witness a revival of virtue discourse in environmental ethics, namely in environmental virtue ethics. The paper analyzes the problem of cardinal virtue and vices and tries to answer which vices are the most responsible for the environmental crisis. Thus the five crucial environmental vices are defined as egoism, greed, arrogance, ignorance, and apathy.
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21

장동익. "Environmental Virtue Ethics and its Implicity of Moral Education." KOREAN ELEMENTARY MORAL EDUCATION SOCIETY ll, no. 46 (December 2014): 153–80. http://dx.doi.org/10.17282/ethics.2014..46.153.

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22

Wisnewski, Jeremy. "Brian Treanor. Emplotting Virtue: A Narrative Approach to Environmental Virtue Ethics." Environmental Philosophy 12, no. 1 (2015): 133–35. http://dx.doi.org/10.5840/envirophil20151215.

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23

Frasz, Geoffrey. "Environmental Character: Environmental Feelings, Sentiments and Virtues." ETHICS IN PROGRESS 7, no. 1 (September 1, 2016): 32–43. http://dx.doi.org/10.14746/eip.2016.1.3.

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An argument is made that to further develop the field of environmental virtue ethics it must be connected with an account of environmental sentiments. Openness as both an environmental sentiment and virtue is presented. This sentiment is shown to be reflected in the work of Barbara McClintock. As a virtue it is shown to a mean between arrogance and the disvaluing of individuals, a disposition to be open to the natural world and the values found there. Further development of EVE is then shown to require a connection with an account of environmental wisdom.
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24

Sandler, Ronald. "The External Goods Approach to Environmental Virtue Ethics." Environmental Ethics 25, no. 3 (2003): 279–93. http://dx.doi.org/10.5840/enviroethics200325319.

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25

Blakeley, Donald N. "Neo-Confucian Cosmology, Virtue Ethics, and Environmental Philosophy." Philosophy in the Contemporary World 8, no. 2 (2001): 37–49. http://dx.doi.org/10.5840/pcw20018216.

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26

Shaw, Bill. "A Virtue Ethics Approach to Aldo Leopold’s Land Ethic." Environmental Ethics 19, no. 1 (1997): 53–67. http://dx.doi.org/10.5840/enviroethics199719139.

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27

Pereira, Rafael Rodrigues. "Virtue Ethics and the Trilemma Facing Sentiocentrism." Environmental Ethics 43, no. 2 (2021): 165–84. http://dx.doi.org/10.5840/enviroethics20215623.

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This article aims to question the value of impartiality in environmental ethics by highlighting a problem internal to the bioethics approach known as sentiocentrism. The principle that all beings with the same degree of consciousness should receive the same moral treatment would lead to a trilemma, i.e., the need to choose among three morally unacceptable choices. I argue those problems are related to the premise, shared by Utilitarianism and rights-centered theories, that impartiality is the constitutive feature of the moral point of view. In the last part of my article, I discuss how this problem points to some advantages of a virtue ethics approach to environmental ethics.
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28

Guyette, Frederick. "Jonathan Edwards, The Ethics of Virtue and Public Theology." International Journal of Public Theology 4, no. 2 (2010): 158–74. http://dx.doi.org/10.1163/156973210x491877.

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AbstractIn The Nature of True Virtue, Jonathan Edwards does not deny that common morality is important; benevolence, beauty, conscience, justice, love for family and country are all threads in the fabric of a common morality. Without love for God as their chief end, however, the ‘virtues’ of common morality do not rise to the level of true virtue. This incommensurability can be problematic for Christian ethics in the public square. Edwards understood his project within the horizon of a commonwealth founded on Christian faith, but modern liberal democracies envision a different relationship between religious discourse and public life. In these contexts, so different from Edwards’ setting, pluralism and tolerance are among the keys to a peaceful pursuit of the common good. With these differences in view, then, I explore what contribution Edwards’ work on virtue might make to the practice of public theology in the areas of environmental ethics, bioethics and immigration policy.
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29

Postell, Allison. "The Nature of Virtue Ethics." Proceedings of the American Catholic Philosophical Association 93 (2019): 239–52. http://dx.doi.org/10.5840/acpaproc2021430126.

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In Dependent Rational Animals, Alasdair MacIntyre claims that human beings need the virtues. This attempt to claim that human nature is the source and standard of living well does not fully meet John McDowell’s challenge to those who would claim that human nature is ethically normative. A being with practical reason, McDowell explains, can step back from and judge natural impulses. Why, then, should nature have any normative authority over a practically rational being? While MacIntyre’s descriptions of why human beings need the virtues are largely correct, I contend that his position can be fully vindicated by supplementing his account with an Aristotelian value-laden metaphysics. By exploring why Aristotle maintains that goodness is coextensive with “that for the sake of which” and a being’s nature, it is possible to see why virtues are proper objects of practical reason and why it is normatively better for humans to contribute to communal networks of care.
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30

Hull, Robert. "ALL ABOUT EVE:A REPORT ON ENVIRONMENTAL VIRTUE ETHICS TODAY." Ethics & the Environment 10, no. 1 (March 2005): 89–110. http://dx.doi.org/10.2979/ete.2005.10.1.89.

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31

Hill,, Thomas. "Comments on Frasz and Cafaro on Environmental Virtue Ethics." Philosophy in the Contemporary World 8, no. 2 (2001): 59–62. http://dx.doi.org/10.5840/pcw20018219.

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32

Holly, Marilyn. "Environmental Virtue Ethics A Review of some Current Work." Journal of Agricultural and Environmental Ethics 19, no. 4 (June 22, 2006): 391–424. http://dx.doi.org/10.1007/s10806-006-9002-0.

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33

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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34

Setyabudi, Muhammad Nur Prabowo. "Ecological Virtue: Articulating Tolerance as a Mutual-Respect Between Human Being and Environment." International Journal of Interreligious and Intercultural Studies 3, no. 1 (April 28, 2020): 35–41. http://dx.doi.org/10.32795/ijiis.vol3.iss1.2020.683.

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This paper elaborates the meaning of eco-tolerance in the context of ecological community between human and environment. Tolerance is often discussed as theological conception related to the relationship between religion (religious virtue) or socio-political conception related to the relationship between community or identity (political virtue). But how to build a tolerant relationship between human and their environment? What kind of wisdom that we need? I discuss about tolerance as an ecological wisdom or, “ecological virtue”, and a need for human to become a moral subject who has an ecological insight. I will elaborate ethical arguments from the perspective of virtue ethics, one of important disciplines in normative ethics, and environmental ethics, the most important branch in applied ethics, which describe that humans really need to have a mindset of ecocentric oriented, be wise and respectful toward the nature and the environment, build a mutual respect relationship, tolerance is not only a main value in political community, but also a main value in ecological community in a mutual respect ecosystem atmosphere and the existence of mutual recognition between human and nature.
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35

Tague, Gregory F. "Carlo Alvaro: Ethical Veganism, Virtue Ethics, and the Great Soul." Journal of Agricultural and Environmental Ethics 32, no. 3 (June 2019): 487–92. http://dx.doi.org/10.1007/s10806-019-09787-y.

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36

Jenkins, Willis. "The Turn to Virtue in Climate Ethics." Environmental Ethics 38, no. 1 (2016): 77–96. http://dx.doi.org/10.5840/enviroethics20163816.

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37

Menning, Nancy. "Reading Nature Religiously." Worldviews 20, no. 2 (2016): 169–88. http://dx.doi.org/10.1163/15685357-02002002.

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Our ability to live well depends not only on what we do, but also on who we are. With respect to human-land relationships, we need to become more virtuous. And virtue is cultivated through practice. This paper transforms classical spiritual reading practices into a means of cultivating environmental virtue. Lectio divina is a longstanding practice for reading scripture religiously, motivated by a desire to come to a deeper understanding of and richer relationship with the sacred dimensions of experience. I describe an adaptation of lectio divina suitable for reading nature religiously and offer two illustrations. By reading nature religiously, we may develop environmental virtues, becoming more attentive, more thoughtful, more committed, more reverent, and more humble as we encounter the natural world. This model of a practice for cultivating environmental virtue enriches an essential aspect of environmental ethics, enhancing our prospects for attaining human and ecological flourishing.
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38

McAleer, Sean. "The Treasure of the Sierra Madre and Environmental Virtue Ethics." Film and Philosophy 8 (2004): 30–41. http://dx.doi.org/10.5840/filmphil200484.

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39

Hull, Robert. "All About EVE: A Report on Environmental Virtue Ethics Today." Ethics & the Environment 10, no. 1 (2005): 89–110. http://dx.doi.org/10.1353/een.2005.0014.

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40

WELCHMAN, JENNIFER. "Environmental Virtue Ethics - Edited by Ronald Sandler & Philip Cafaro." Journal of Applied Philosophy 25, no. 1 (January 15, 2008): 77–83. http://dx.doi.org/10.1111/j.1468-5930.2008.00399_3.x.

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41

Caciuc, Viorica Torii. "The Role of Virtue Ethics in Training Students’ Environmental Attitudes." Procedia - Social and Behavioral Sciences 92 (October 2013): 122–27. http://dx.doi.org/10.1016/j.sbspro.2013.08.647.

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42

Knights, Paul. "Inconsequential Contributions to Global Environmental Problems: A Virtue Ethics Account." Journal of Agricultural and Environmental Ethics 32, no. 4 (August 2019): 527–45. http://dx.doi.org/10.1007/s10806-019-09796-x.

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43

Lenka, Purnima, and Sarita Kar. "Role of Ethical Leaders in Sustainable Business: An Aristotelian Virtue Ethics Perspective." Problemy Ekorozwoju 16, no. 1 (January 1, 2021): 201–7. http://dx.doi.org/10.35784/pe.2021.1.22.

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Sustainable development is one of the major concerns of present time mainly because of the rapid proliferation of business organizations. In order to develop economically, business organizations excessively use and misuse natural resources that directly causes harm to environment and society. Besides, there are some other causes also responsible for the environmental deterioration these include population explosion, enormous industrialization and lots of anthropogenic activities. The present paper tries to bring in the cognizant how business organization unknowingly leads to environmental problems and juxtaposes economic development and environmental issues. On saying this, it precisely indicates that both economic growth and sustainable environment are equally required for our society but not at the cost of one another. At this point, it is argued that only by contemplating and by engaging ethical leaders the business organisations could be able to maintain the balance between plant, people and profit. In continuation with this, the present research would engage two significant questions: firstly, what does sustainable development mean and why it is predominantly needed for the present society? Secondly, what are the expected roles of ethical leaders in maintaining the sustainable development in an organisation?
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44

Holden, Andrew. "Environmental ethics for tourism- the state of the art." Tourism Review 74, no. 3 (June 12, 2019): 694–703. http://dx.doi.org/10.1108/tr-03-2017-0066.

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Purpose Environmental ethics has become an established subject of philosophy in recent decades in response to the contemporary environmental crisis. This paper aims to provide an overview of the key theories and concepts and critically evaluate the extent of their application in tourism studies. Design/methodology/approach The paper is based on a systematic literature review of published academic papers that link environmental ethics to tourism. It subsequently attempts to provide a comprehensive review of what is currently a nascent field of research enquiry to comprehend and evaluate the relevance and implications of environmental ethics for tourism. Using a theoretical ethical framework of libertarian extensionism, eco-holism and the conservation ethic, moral debates that arise from their use in tourism are analysed. As a field of academic study that presently lacks research enquiry areas for future research investigation are subsequently identified. Findings The paper forms a part of the “State of the Art” series and subsequently does not present empirical findings. However, through critical evaluation, it demonstrates the complexity of the application of environmental ethics to tourism through differing perspectives within the subject and when nature’s interests are juxtaposed to concerns of anthropic ethics. To develop a stronger environmental ethics amongst tourism stakeholders that recognises the intrinsic value of nature, it is recommended that ecological virtue and literacy are key elements in this process. Originality/value The originality of the paper rests in providing a comprehensive overview of the existing level of application of the theories of environmental ethics to tourism; the appliance of theory to debates of tourism’s environmental challenges; and identifying research directions to help fill knowledge gaps.
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45

Meagher, Karen M. "Considering virtue: public health and clinical ethics." Journal of Evaluation in Clinical Practice 17, no. 5 (August 11, 2011): 888–93. http://dx.doi.org/10.1111/j.1365-2753.2011.01721.x.

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46

Ip, E. C. "The virtuous epidemiologist." Journal of Public Health 41, no. 4 (November 5, 2018): 864–69. http://dx.doi.org/10.1093/pubmed/fdy198.

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Abstract This article addresses the scholarly gap in the ethics of epidemiology by exploring what virtue ethics, one of the oldest ethical traditions in moral philosophy, has to say about ‘the virtuous epidemiologist’. It expounds comparatively the content and merits of a virtue ethics approach against more popular contemporary schools of thought such as consequentialism and deontology. Without necessarily dismissing the value of principles and standards, it presents a vision that a virtuous epidemiologist should cultivate wisdom in making prudential judgments in conditions of uncertainty; fortitude in dealing with powerful politicians and administrators which does not sacrifice truth; temperance and self-restraint in keeping one’s ideological views from compromising one’s scientific credibility; and justice in giving due weight to individual rights and the public interest when doing research and giving advice on public health interventions.
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47

McCabe, Matthew S. "Admirable dishonesty in medical practice." Communication and Medicine 10, no. 1 (February 16, 2014): 27–35. http://dx.doi.org/10.1558/cam.v10i1.27.

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Historically, the ethics of dishonesty within the physician-patient relationship has been analyzed largely from the Deontological and Consequentialist views. In this essay I offer a new exploration of dishonesty from the recently developed Virtue Ethics of Care perspective. First, I will explain and justify a general prescription for honest conduct within the relationship. Next, I will explore the conditions under which the Virtue Ethics of Care would find acts of dishonesty in medical practice to be admirable. Here, the moral distinction between lying and deception will be discussed. Then, three special contexts in medical practice, paternalistic dishonesty, patient dishonesty, and dishonesty toward third party members influential to the physician-patient decision making process, will be analyzed. I will close with a discussion of the role of trust in the relationship and how it acts to prevent the Virtue Ethics of Care from sliding down the path toward objectionable acts of dishonesty.
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48

Frasz, Geoffrey B. "What is Environmental Virtue Ethics That We Should Be Mindful of It?" Philosophy in the Contemporary World 8, no. 2 (2001): 5–14. http://dx.doi.org/10.5840/pcw20018221.

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49

Galang, Joseph Renus F., Jose Ma W. Gopez, Harvey Gain M. Capulong, and Ivan Efreaim A. Gozum. "Solidarity as a companion virtue in response to the COVID-19 pandemic." Journal of Public Health 43, no. 2 (February 16, 2021): e315-e316. http://dx.doi.org/10.1093/pubmed/fdab024.

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Abstract This paper establishes that there is a need to turn to virtue ethics in dealing with the COVID-19 pandemic. It argues that the virtue of solidarity can be a companion virtue to compassion for medical frontline workers and other individuals involved. Like compassion, the virtue of solidarity is a reminder that everyone is in this crisis together and that each is responsible for all.
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50

Johnson, R. "Thoreau's Living Ethics: Walden and the Pursuit of Virtue." Interdisciplinary Studies in Literature and Environment 13, no. 1 (January 1, 2006): 268–69. http://dx.doi.org/10.1093/isle/13.1.268.

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