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human impact. 6. Economic, technological and ideological policies must be changed, in a way that leads to state of affairs deeply different from the present. 7. The ideological change must involve appreciating the inherent value of all life, rather than continually increasing the material living

In: Connected Accountabilities: Environmental Justice and Global Citizenship
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affliction befalls you.”2 This concern for ethical conduct is perhaps also the most profound common thread in the living world religions. While there may be apparent differences at a micro level, in general, all world religions teach honesty, truthfulness, fidelity, peace, love, and respect for fellow

In: Environmental Ethics
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animals are “conscious creatures” and they are “experiencing subjects of a life.” Yet such claims originate from specific human experiences and are difficult to substantiate in animals. INTRODUCTION 3 Becker thinks that the concept of nature is a

In: Environmental Ethics
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, the goals of sustainability will converge with the goals of environmentalism. Indirect considerations are potentially quite compelling, and are more motivating for most human beings than direct considerations. Could nature be normative in a direct way? One suggestion might be that nature has

In: Environmental Ethics

environmental measures, because, compared to the developing world, their living standard is relatively high, making clear that this rationale targets life-style, life-chance and resource access. Such reasoning appears to be simply a later incarnation of the desire of the Western elite to constitute itself as an

In: Current Challenges of Environmental Philosophy
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pollution can lead to infertility and to birth defects, a case where ‘natural’ as ‘unaltered’ is clearly what is desirable. Similar questions can arise with other capabilities: How does the condition of the environment affect the possibility of living a long, healthy life? Pollution and desertification

In: Seeking Environmental Justice

'Naming'. In the second stanza of that poem we find a hint of Fowles' realisation that life without the practice of naming, the practice of discursive conceptualisation, would be impossible . This post-Zen realisation of the impossibility of living without names, and thus of language, is seen in the last

In: The Recurrent Green Universe of John Fowles
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proposal has the merit of making the value of a human organism enormously higher than the value of any of the cells com- posing it. But it has the counter-intuitive corollary that the value of the life human being decreases if it loses a bit of its living body, say, a finger or the appendix. This is

In: Environmental Ethics
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: Mladá fronta, 2001, p. 339. 51 Henryk Skolimowski, Living philosophy: eco-philosophy as a tree of life , London: Arkana, 1992. 52 Albert Schweitzer, “Etika úcty k životu,” [Ethics of the Reverence for Life] in Závod s časem. Texty z morální ekologie , pp. 21–34. 53 Aldo Leopold, “Etika země

In: Current Challenges of Environmental Philosophy
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major factor in second generational silencing has been hostility in- side the community to those borne on English soil. That hostility to- wards the Irish became overt during the 70’s and 80’s bombing cam- paigns, made claiming Irish identity a politically motivated decision for second generation Irish

In: Land & Identity