abstract: With global environmental systems under increasing Anthropogenic influence, conservationists and environmental managers are under immense pressure to protect and recover the world’s imperiled species and ecosystems. This effort is often motivated by a sense of moral responsibility, either to nature itself, or to the end of promoting human wellbeing over the long run. In other words, it is the purview of environmental ethics, a branch of applied philosophy that emerged in the 1970s and that for decades has been devoted to understanding and defending an attitude of respect for nature, usually for its own sake. Yet from the very start, environmental ethics has promoted itself as contributing to the resolution of real-world management and policy problems. By most accounts, however, the field has historically failed to deliver on this original promise, and environmental ethicists continue to miss opportunities to make intellectual inroads with key environmental decisionmakers. Inspired by classical and contemporary American philosophers such as Charles Sanders Peirce, William James, John Dewey, and Richard Rorty, I defend in this dissertation the virtues of a more explicitly pragmatic approach to environmental ethics. Specifically, I argue that environmental pragmatism is not only commensurate with pro-environmental attitudes but that it is more likely to lead to viable and sustainable outcomes, particularly in the context of eco-social resilience-building activities (e.g., local experimentation, adaptation, cooperation). In doing so, I call for a recasting of environmental ethics, a project that entails: 1) a conceptual reorientation involving the application of pragmatism applied to environmental problems; 2) a methodological approach linking a pragmatist environmentalism to the tradition and process of adaptive co-management; and 3) an empirical study of stakeholder values and perspectives in conservation collaboratives in Arizona. I conclude that a more pragmatic environmental ethics has the potential to bring a powerful set of ethical and methodological tools to bear in real-world management contexts and, where appropriate, can ground and justify coordinated conservation efforts. Finally, this research responds to critics who suggest that, because it strays too far from the ideological purity of traditional environmental ethics, the pragmatic decision-making process will, in the long run, weaken rather than bolster our commitment to conservation and environmental protection. / Dissertation/Thesis / Doctoral Dissertation Biology 2019

This dissertation describes a method for constructing a religious environmental ethic modeled on the spiritual practice of lectio divina, or devotional reading. Lectio divina is an explicitly religious way of reading, distinguished from other modes of reading not by what is read--even sacred scriptures can be read for mastery of content, for entertainment, etc.--but by how it is read. In lectio divina, the reader engages the text with a willingness to be transformed by an encounter with the sacred, mediated somehow by the text. This vulnerability is inherent in a religious reading, as is the intimacy implicit in the repeated engagement with the text that is central to the practice of lectio divina. The emphasis on vulnerability and intimacy marks this religious approach to environmental ethics as a form of virtue ethics. Consistent with the traditional insight conveyed by the two-books metaphor, whereby Christians believed God was revealed both in the Book of Scripture and the Book of Nature, I map the classic stages of lectio divina onto a reading not of scripture but of the natural world. Paying attention requires careful observation, the naming and description of relevant details, and awareness and articulation of emotional responses as one repeatedly visits natural settings. Pondering requires a willingness to enter deeply into the religious, scientific, and other sources that help us understand the natural world and our place within it, as well as a willingness to reflect critically upon those sources. Responding calls upon readers of nature to take definite actions that flow out of the previous stages of paying attention and pondering, utilizing knowledge born of familiarity to address environmental challenges while also protecting natural settings in which the unnamable sacred can be encountered. Surrendering involves acknowledging human limits of understanding, will, and action, and nonetheless finding rest and restoration by trusting in some force beyond the merely human. I illustrate this argument with interpretations of literary works by Terry Tempest Williams, thereby asserting the relevance of religiosity to human transformation and to efforts to imaginatively embody human-land relationships that further human and ecological flourishing.

Renewal of nuclear energy development has been proposed as one viable solution for reducing greenhouse gas emissions and impacts of climate change. This discussion became concrete as the first uranium mill proposed since the end of the Cold War, the Piñon Ridge Uranium Mill, received state permits in January 2011 to process uranium in southwest Colorado’s Paradox Valley. Though environmental contamination from previous uranium activity caused one local community to be bulldozed to the ground, local support for renewed uranium activity emerges among local residents in communities like Nucla, Naturita, and Bedrock, Colorado. Regionally, however, a coalition of organized, oppositionbased grassroots groups fights the decision to permit the mill. Combined, these events allow social scientists a natural laboratory through which to view social repercussions of nuclear energy development. In this dissertation, I use a Polanyian theoretical framework to analyze social, political-economic, and environmental contexts of social movements surrounding PR Mill. My overarching research problem is: How might Polanyian double movement theory be applied to and made empirically testable within the social and environmental context of uranium development? I intended this analysis to inform energy policy debates regarding renewable energy. In Chapter 1, I found various forms of social dislocation lead to two divergent social movement outcomes. Economic social dislocation led to strong mill support among most local residents, according to archival, in-depth interview, and survey data. On the other hand, residents in regional communities experienced two other types of social dislocation – another kind of economic dislocation, related to concern over boombust economies, and environmental health dislocations related to uranium exposure, creating conditions for a regional movement in opposition to PR Mill. In Chapter 2, I focus on regulations and find that two divergent social movements – a support movement locally and a countermovement against the mill regionally – emerge also as a result of strong faith in regulations, regulators, and Energy Fuels countered by marked distrust in regulations, regulators, and Energy Fuels, respectively. In Chapter 3, I advance Polanyi’s double movement theory by comparing different emergent social movements surrounding uranium, showing that historically different circumstances surrounding uranium can help create conditions for divergent social movements.

Abstract not available

Bibliography: leaves 103-105.

<p>The purpose of this investigation is to examine the extent to which Swedish compulsory school tends to rely upon, and to further reinforce, ideologies that from a theoretical platform of deep ecology can be identified as “ecologically unsustainable conceptions of reality”. Mainly, this will purport to an examination of the (explicit as well as implicit) prevalence of anthropocenthrism, individualism, ethnocenthrism and rationalism in a) the Swedish National Curriculum; and in b) biology text books. Methodologically, the study makes use of Fairclough´s approach to, and method for, critical discourse analysis (CDA). The main results are that the National Curriculum indeed expresses a high level of individualism, as well as (although to a lesser extent) traces of rationalism and ethnocenthrism. Also, the environmental ethics that are supported in biology text books are interpreted to be heavily influenced by an anthropocentric world view.</p> / <p>Det övergripande syftet med denna studie är att undersöka i vilken utsträckning det svenska obligatoriska skolväsendet bygger på, och i förlängningen reproducerar, vad man utifrån ekofilosofisk analys kan identifiera som en ”ekologiskt ohållbar verklighetsuppfattning” – vilket i första hand innebär en närvaro av ideologier som antropocentrism, individualism, etnocentrism samt rationalism. Den centrala problemställningen syftar därmed till att undersöka i vilken grad dessa ideologier är implicit och/eller explicit närvarande i a) grundskolans lagstadgade värdegrund (som den uttrycks i läroplanen Lpo 94) samt i b) grundskolans läromedel i ämnet biologi. För att analysera dessa auktoritativa texter använder undersökningen sig av Faircloughs metod för kritisk diskursanalys (CDA). Resultatet av analysen anses ge stöd för tolkningen att a) grundskolans värdegrund, som den formuleras diskursivt i läroplanen Lpo 94, i hög grad genomsyras av en individualistisk ideologi; och i mindre grad även ger uttryck för rationalism och etnocentrism; samt b) att den miljöetik som läromedlen i biologi ger uttryck för huvudsakligen domineras av en antropocentrisk världsbild.</p>

Eftersom det inte finns något universellt rätt eller fel sätt att hantera jordens resurser så håller etiska frågor på att bli en allt viktigare del av diskussionen kring våra gemensamma tillgångar. Det övergripande syftet med uppsatsen är att undersöka och beskriva gymnasieungdomars etiska tankar kring människans förhållande till naturen. För analysen används två perspektiv som står i konflikt med varandra, nämligen de miljöetiska centrismerna och ekofeminismen, som kritiserar centrismtanken. Sex gymnasieungdomar har intervjuats i grupper om tre angående sin syn på människans förhållande till naturen. Resultatet pekar på att elevernas miljöetik är mestadels antropocentrisk, med vissa inslag av djurrättsbiocentrism, och att de ser omsorg som ett moraliskt motiv. I diskussionen problematiseras resultatet i förhållande till de två synsätten och kopplingar görs till den svenska samhällsdebatten, media och tecknad film. Slutsatsen är att omsorgsdimensionen bör stärkas i naturkunskapsundervisningen eftersom den idag är en outnyttjad resurs i fråga om att skapa engagemang för miljöfrågorna, men att man samtidigt inte får glömma bort att fakta utgör en viktig del av välgrundade beslut. / Solving environmental issues is not only a matter of good knowledge but also of ethics, since there is no absolute right or wrong in man’s way of handling nature. To be able to design a science education that meets governmental requirements and enables the students to participate in future environmental discussions it is important to be aware of their own ethic reflections. The over all aim of this study is to describe and survey the environmental ethics of students in the age of 16-19 years. Six students at the age of 16-19 was interviewed concerning their opinion on man’s relationship to nature. The result shows that the environmental ethics of these students is mostly anthropocentric with a certain amount of animal rights biocentrism and that they consider care to be a moral reason. The result is discussed in relation to the two different perspectives and the author makes connections to social debate, media and cartoons. The conclusion is that the perspective of care should receive more attention in science education. Care is today an unused resource of involvement to environmental issues. Finally the author pinpoints the fact that also good knowledge is absolutely necessary when making sensible decisions.

A number of thinkers are becoming increasingly persuaded that our anthropocentric view of nature is inadequate, that we need a "new morality" with regard to the environment. In this essay, I argue that an alternative to anthropocentricism is available to us now-and has been since at least 1836. I look at three "checkpoints" in the evolution of environmental theory as proof of this: 1) the publication of Emerson's book Nature, 2) Aldo Leopold's A Sand County Almanac, and 3) the contemporary writing of Gretel Ehrlich, Gary Snyder, Wendell Berry, Mary Oliver, and A. R. Ammons. In short, I show that all these writers describe an aesthetic basis with which we may view nature that leads to a system of ethical values. What they advocate is a "moral framework" which I call noticing. My primary thesis is that we don't need a "new morality": we need only turn to the existing one these writers describe-and acknowledge it. / Graduation date: 1992

The overall purpose of this study was to find out whether changes in social action or social practices are predicated on, or correspond with changes in ontological assumptions and social normative structures or ethical orientations. Specifically, this study investigated the relationship between a range of farming practices and the two predominant ontological assumptions about human-nature relationship. As well, the study investigated the relationship between the range of farming practices and categories of environmental ethical orientations. The two ontological orientations include the 'externality' assumption, which represent the social understanding that humans interact with nature but are only externally related to nature. The 'internality' assumption, on the other hand, is the understanding that humans are internally related to nature or the physical environment. The study also investigated the role of other structural forces that can shape farming practices. The theoretical orientation that informed this study was Habermas' neo-modernity thesis, which primarily argues that changes in social normative structures, which induces appropriate social action can, and do develop, without changes in ontological assumptions about human-nature relationship. The Habermasian approach thus rejects the reenchantment thesis espoused by constructive postmodernists. In this study Habermas' thesis has been contrasted with the neo-conservative and postmodernist approaches. The study involved two forms of investigation. One aspect of the study involved archival research of Canadian agricultural policy as an overarching background against which contemporary farming practices may be understood. The other aspect of the study involved a survey of farm families living in the south western Saskatchewan section of the Palliser Triangle. The study found a moderate to strong relationship between the 'internality' ontological assumption and alternative farming practices. The 'externality' assumption was more predominant among conventional farmers. This pattern also corresponded with a relatively higher incidence of environmentalism among alternative farming practitioners, with a relatively higher incidence of resourcism among conventional and conventional-alternative farmers. Despite these patterns the study found partial support for the Habermasian thesis. For example, a significant minority of alternative farmers who espouse environmentalist ethics also espouse an 'externality' ontological assumption.

Would it be possible to go one step further than proposing sustainable development as the ultimate answer where people live within nature harmoniously if natural resources were not managed by central authorities, who mostly are male, aged, middle-class bureaucrats? Bearing in mind that we have reached a stage where ecological credit crunch will define human&rsquo / s limits remarks for non-teleological and eco-friendly ways of conceptualizing the relationship between human beings and nature is explored with an emphasis of &lsquo / who&rsquo / that is local, female, young, social science-based, active in civil movement. The objective of conducting the research is to find out the ways why green approaches in social, political and economic spheres in Turkey are not integrated as a first step to decouple the antagonism in man&rsquo / s relationship with nature. The analysis tried to grasp the discrepancies of conceptualizing human-nature relationship in order to find out which segment of the society would be closer to adopt green values, with the intention of proposing them to be involved in a greater extent to decision-making mechanisms with regards to natural resources management, as well as an attempt to grasp the overall picture in understanding nature-human relationship in Turkey by focusing on wetland management based on the research conducted in Bafa Lake (Aydin), Uluabat Lake (Bursa), Salt Lake (Konya) and Egirdir Lake (Isparta). Thanks to the scale that is constructed by operationalizing the existing debates on environmental ethics, agents that would follow more ecologically sound discipline towards living harmoniously within nature is analysed.