Ce mémoire s’intéresse à la crise environnementale, prenant place de manière globale et exponentielle dans le monde. L’objectif est de chercher, à travers ses causes historiques, quelles peuvent être les solutions possibles. Le travail débute par l’exposition d’un lien de causalité entre crise environnementale et colonisation occidentale. Nous verrons aussi que les deux phénomènes sont empreints d’une épistémologie patriarcale ayant déréglé le rapport humain à la nature. Plutôt que de prôner l’interdépendance, les humains en sont venus à favoriser la séparation et la domination des entités les unes sur les autres, endommageant ainsi les écosystèmes. Dans un deuxième temps, nous proposerons une piste de solution à ce problème : la pensée éthique d’Emmanuel Lévinas. Si ce penseur prêche un retour du souci de l’altérité, son éthique demeure néanmoins porteuse de limites occidentales la rendant ineffective dans le cadre d’une révolution environnementale. Finalement, des solutions seront plutôt recherchées du côté de penseurs décoloniaux, autochtones et écoféministes. Ceux-ci ont en commun de proposer un renversement épistémique des schèmes de pensée dominants, afin de modifier le rapport éthique à l’environnement. Une ouverture à l’existence de pluralités culturelles et la mise en place de coopérations à travers la différence sont des stratégies politiques revendiquées par ces penseurs pour résoudre la crise écologique. / This thesis is about the environmental crisis, taking place in the world in a global and exponential way. The objective is to understand the historical causes of this crisis, so we can create some possible solutions. The work begins by demonstrating a causal link between the environmental crisis and Western colonialism. We argue that both phenomena are rooted in a patriarchal epistemology which modified the human connection with nature. Rather than promoting interdependence, humans acted towards separation and domination of some entities over the others, which leaded to the destruction and depletion of ecosystems. Secondly, we propose a possible solution to the problem: the ethical philosophy of Emmanuel Levinas. Levinas argues in favour of caring for otherness, though his ethics is limited by some Western traditions, making it ineffective for an environmental revolution. This thesis concludes with solutions from decolonial, native, and ecofeminist thinkers. These philosophies share a vision in which dominant schemes should go through subversive epistemic changes, so we can modify the ethical link to the environment. Acknowledging the existence of cultural pluralities and cooperating through differences are political strategies claimed by these ideologies to resolve the ecological crisis.

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Förlust av biologisk mångfald är ett av de största hoten mot vår planet och våra ekosystem. Mer natur behövs skyddas och det är en viktig del i Sveriges miljöarbete. Skog är den naturform i Sverige som har lägst andel skydd och mer skog behöver skyddas för att nå miljömål och internationella åtaganden. Syftet med uppsatsen var att undersöka hur kommunikation bör se ut för att få ”allmänheten” att börja engagera sig för eller vilja fortsätta engagera sig för skydd av skog. Allmänheten är en viktig faktor eftersom de väljer politiker och kan påverka. För att förstå beteenden och attityder behöver vi förstå de värden som attityder grundar sig på. I studien har jag utgått ifrån ett antropocentriskt och ett ekocentriskt perspektiv, vilka värderingar har allmänheten och är det något som går att använda i kommunikationssyfte? Jag har analyserat tre organisationers hemsidor, samt intervjuat tre kommunikatörer på respektive organisation. Organisationerna kommunicerar övervägande ekocentriskt på sina hemsidor, men organisationerna har inte tänkt i termer av antropocentriskt eller ekocentriskt tidigare. Gränsen är diffus mellan det antropocentriska och ekocentriska perspektivet, därför är det svårt att använda gränsdragningen vid kommunikation. / Loss of biodiversity is one of the biggest threats to the planet and our ecosystems. More nature needs to be protected and that is an important part of Sweden's environmental work. Forests are the kind of nature in Sweden that have the lowest proportion of protection. There is need to protect more forests in order to achieve environmental goals and international commitments. The purpose of the study was to investigate how communication should be designed to make the public want to continue or start engaging in forest protection. The public is an important factor since they choose the politicians and have the possibility to affect. In order to understand behaviors and attitudes, we need to understand the values that attitudes are based on. In the study I have assumed an anthropocentric and an ecocentric perspective, what values do the public have and is it something that can be used for communication purposes? I have analyzed three organizations' websites, and interviewed three communicators on each organization. Organizations communicate predominantly ecocentrically on their websites, but the organizations have not thought in terms of anthropocentric or ecocentric earlier. The boundary is diffuse between the anthropocentric and ecocentric perspective, so it is difficult to use this in a communication perspective.

Thesis (PhD)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: Despite the fact that Islam remains a powerful social force in the lives of many of its adherents, contemporary scholars lament the silence of Muslims on the environmental question. However, closer scrutiny reveals a burgeoning green movement amongst Muslims the world over. While scholarly works initially elucidated the scriptural basis for Islamic ecological ethics (ecoethics), efforts are now centred on translating the ecoethics of Islam into practice. The educational landscape of Islam is frequently put forward as the primary arena for imparting its ecological teachings. This thesis examines the connections between Islam, ecology and education, and investigates the revival of Islamic ecoethics by way of environmental education in the educational landscape of Islam broadly, and the maktab in particular. The maktab, the foundational educational establishment in Islam, remains underutilised despite its important place in the educational life of Muslims. A liberation ecotheology research framework was employed to display the richness of traditional resources and institutions in meeting contemporary environmental challenges. Through a conceptual analysis of sacred texts, traditions and contemporary thought on Islam, ecology and education, this thesis constructs an eco-justice ethic of Islam and draws out the pedagogical implications for implementing this ecoethic. Content analysis, of environmental education activities in the broader educational landscape of Islam, provides insights into environmental teaching and learning. Environmental education in the maktab, which plays a pivotal role in imparting the elementary teachings and values of Islam, is brought into focus by way of a curriculum review which examines the environmental elements encapsulated in two maktab curricula produced in South Africa. Implications for environmental teaching and learning in the maktab, are then extracted. This thesis affirms the important position of religious thought as a determiner of environmental action. It presents, from within a liberatory tradition of Islam, a theocentric eco-justice ethic which is based on the sovereignty of God, the responsible trusteeship of humankind and the intrinsic value of Creation. It puts forward an activist, transformative approach to environmental education, premised upon an integrated knowledge structure and educational objectives which require reflective and critical engagement with all ecological knowledge, responsible environmental action, and social transformation. And it proposes a transformative approach to environmental education to bring the liberatory intent of the Islamic environmental tradition into focus, both in the broader educational landscape of Islam, as well as the maktab. Muslims own a fair share of the global concern around the earth’s health and wellbeing. To varying degrees, they continue to draw upon religious teachings to shape their values, beliefs and attitudes towards life - including the environment. Revitalizing ecological ethics in the educational establishment of Islam provides an impetus to not only uncover Islam’s environmental tradition, but to affect Muslim awareness and action on the ecological question. / AFRIKAANSE OPSOMMING: Ondanks die feit dat Islam ‘n sosiale krag in die lewens van baie van sy aanhangers is, beklaag hedendaagse geleerdes die stilte van Muslims op die omgewings-vraag. Nadere ondersoek toon egter ‘n ontluikende groen beweging onder Muslims die wêreld oor. Terwyl navorsing tot dusver die skriftuurlike basis vir die Islamitiese ekologiese etiek (ekoetiek) verklaar, is pogings nou gevestig op die omskepping van hierdie ekoetiek in die praktyk. Die opvoedkundige landskap van Islam is dikwels na vore gebring as die primêre arena vir die oordra van sy ekologiese leerstellings. Hierdie tesis ondervra die verband tussen Islam, ekologie en opvoeding, en ondersoek die herlewing van die Islamitiese ekoetiek deur middel van omgewingsopvoeding in die opvoedkundige landskap van Islam in die algemeen, en die maktab in die besonder. Die maktab, die belangrikste grondlegging-stigting in Islam, bly onderbenut ten spyte van sy belangrike plek in die opvoedkundige lewe van Muslims. ‘n Bevrydings-ekoteologie navorsing raamwerk was in diens geneem om die rykdom van die tradisionele middele en instellings van die Islamietise ekoetiek na vore te bring. Deur middel van ‘n konseptuele analise van heilige tekste, tradisies en hedendaagse denke oor Islam, ekologie en opvoeding, bou hierdie tesis ‘n ekogeregtigheids etiek van Islam, en ontrek die pedagogiese implikasies vir die uitvoering van hierdie ekoetiek. Inhoud analise van omgewingsopvoedingaktiwiteite in die breër opvoedkundige landskap van Islam bied verder insigte tot omgewingsopvoeding praktyke aan. Omgewingsopvoeding in die maktab, wat ‘n belangrike rol speel in die oordra van die basiese leerstellings en waardes van Islam, is by wyse van kurrikulum-hersiening ondersoek. Hierdie hersiening ondersoek die omgewings-elemente vervat in twee maktab kurrikulums wat in Suid-Afrika geproduseer is. Implikasies vir omgewingsopvoeding in die maktab word dan ontrek. Hierdie tesis bevestig die belangrike posisie van godsdienstige denke as ‘n bepaling van omgewings-aksie. Dit bied, binne ‘n bevreiheids-tradisie in Islam, ‘n teosentriese eko-geregtigheids etiek aan wat baseer is op die opperheerskap van God, die verantwoordelike herderskap van mensdom en die innerlike waarde van die skepping. Dit poneer ‘n transformatiewe benadering tot omgewingsopevoeding wat berus op ‘n geïntegreerde kennis struktuur en opvoedkundige doelwitte wat reflektiewe en kritiese omgang met ekologiese kennis vereis; verantwoordelike omgewings-aksie; en sosiale transformasie. Dit bied ook aan dat die Islamitiese omgewings-tradisie deur middel van ‘n transformatiewe benadering tot omgewingsopvoeding, beide in die breër opvoedkundige landskap van Islam sowel as die maktab, na vore gebring kan word. Muslims besit ‘n groot deel van die wêreldwye besorgdheid oor die aarde se gesondheid en welstand. Tot wisselende grade, gaan hulle voort om hulle waardes, oortuigings en houdings teenoor die lewe, insluitend die omgewing, op godsdienstige leerstellinge te baseer. Om nuwe lewe in die ekologiese etiek van Islam in die opvoedkundige vestiging te blaas, bied ‘n geleentheid aan om nie net Islam se omgewings-tradisie te ontbloot nie, maar ook om die bewustheid en optrede van Muslims op die ekologiese vraag te beïnvloed.

Thesis (PhD)--Stellenbosch University, 2001. / ENGLISH ABSTRACT: The emergence and growth of the environmental/green movement has been linked to a value shift from materialism towards postmaterialism. In this study, the emergence of the South African environmental/green movement and its growth potential is investigated within the context of Ronald Inglehart's value change theory and its implications for developing societies. The positive link between postmaterialism and environmentalism is well researched and widely accepted. However, many researchers focusing on developing societies argue that a shift towards postmaterialism does not adequately explain the emergence of environmentalism, because environmentalism is taking root in developing societies despite postmaterialist values not being prioritised. This relationship is investigated by means of a literature study about the values, principles and issues addressed by the environmental/green movement. It is argued in this study that environmentalism can indeed be linked to postmaterialism, but that prematerialist values could also playa role, especially in developing societies. The South African environmental/green movement is discussed as an example of environmentalism in a developing society. The South African movement is often described as a white middle class movement. It is argued on the basis of a literature study that the movement has changed considerably and incorporates a wide range of interests ranging from more conservative forms of environmentalism to radical political forms of environmentalism such as environmental justice. This change is linked to the concepts of prematerialism and postmaterialism emphasising that both sets of goals seems to be prioritised by different discourses within the movement. Issues concerning both the welloff and the poor are addressed by the movement. This is followed by an analysis of the 1995 World Value survey data set to obtain a demographic and socio-economic profile of the active members of an environmental organisation and the environmentally concerned. The relationship between active membership of an environmental organisation, the environmentally concerned and the concepts of prematerialism, materialism and postmaterialism is also established. The positive relationship between postmaterialism and environmentalism is confirmed, but contradictory results have been found regarding the relationship between prematerialism and environmentalism. This can possibly be attributed to the inadequate survey material that is available. Although active membership of an environmental organisation correlates positively with prematerialism, no relationship could be found between environmental concern and prematerialism. Lastly, a demographic and socio-economic profile of the "don't know" response group has also been compiled as this group is an important target group for the expansion of the environmental/green movement. / AFRIKAANSE OPSOMMING: Die totstandkoming en groei van die groen- of omgewingsbeweging word gekoppel aan 'n waardeverskuiwing van materialisme na postmaterialisme. Die totstandkoming van die Suid-Afrikaanse groen/omgewingsbeweging en die groeipotensiaal daarvan word ill hierdie studie ondersoek binne die raamwerk van Ronald Inglehart se waardeverskuiwingsteorie en die implikasies daarvan vir ontwikkelende lande. Die positiewe verband tussen postmaterialisme en omgewingsbewustheid is goed nagevors en geniet wye aanvaarding. Tog het verskeie navorsers, veral dié wat op ontwikkelende lande fokus, probleme daarmee. Hierdie navorsers argumenteer dat postmaterialisme nie die totstandkoming van die omgewingsbeweging in ontwikkelende lande voldoende verklaar nie, aangesien die beweging in hierdie lande posgevat het terwyl die prioritisering van postmaterialisme ontbreek. Hierdie verband word ondersoek d.m.v. 'n literatuurstudie oor die waardes, beginsels en vraagstukke wat deur die groen/omgewingsbeweging aangespreek word. Daar word in hierdie studie geargumenteer dat omgewingsbewustheid wel aan postmaterialisme gekoppel kan word, maar dat prematerialistiese waardes waarskynlik ook 'n rol kan speel, veral in ontwikkelende lande. Die Suid-Afrikaanse groen/omgewingsbeweging word beskryf as 'n voorbeeld van omgewingsbewustheid in 'n ontwikkelende land. Die Suid-Afrikaanse beweging word dikwels beskryf as 'n wit middelklasbeweging. Daar word op grond van 'n literatuurstudie geargumenteer dat die beweging aansienlik verander het sodat dit nou 'n breë verskeidendenheid van belange aanspreek wat wissel van die meer konserwatiewe vorme van omgewingsbewustheid tot die radikale politieke vorme soos byvoorbeeld omgewingsregverdigheid (Eng: environmental justice). Die verskuiwing word aan die konsepte van postmaterialisme en prematerialisme verbind. Dit word beklemtoon dat verskillende groeperings binne die groen/omgewingsbeweging verskillende waardes prioritiseer. Vraagstukke wat beide die welvarendes en die armes raak, word deur die beweging aangespreek. Die literatuurstudie word gevolg deur 'n analise van die 1995 World Value Survey datastel. 'n Demografiese en sosio-ekonomiese profiel van die aktiewe lede van 'n omgewingsorganisasie en respondente wat as omgewingsbewus geïdentifiseer is, is opgestel. Die verhouding tussen die konsepte van prematerialisme, materialisme en postmaterialisme en aktiewe lidmaatskap van 'n omgewingsorganisasie aan die een kant en omgewingsbewustheid aan ander kant word ook bespreek. Die positiewe verband tussen postmaterialisme en omgewingsbewustheid, sowel as aktiewe lidmaatskap word deur die data bevestig. 'n Positiewe verband is ook tussen aktiewe lidmaatskap van 'n omgewingsorganisasie en prematerialisme gevind, maar teenstrydige resulte is gevind rakende die verband tussen omgewingsbewustheid en prematerialisme. Hierdie resultate kan egter moontlik beïnvloed wees deur die onvoldoende meetinstrument wat beskikbaar is. Laastens is 'n demografiese en sosio-ekonomiese profiel van die "weet nie" responsgroep saamgestel, aangesien hierdie groep 'n belangrike teiken is indien die groen/omgewingsbeweging wil uitbrei.

This thesis encompasses a survey of contemporary environmental literature (1970s to the present) as it relates to the tenets of Taoist literature, specifically the Chuang Tzu and the Tao te Ching. The thesis also presents and evaluates pertinent criticisms concerning the practice of relating modern environmental problems to ancient Chinese philosophy. The thesis contains a preface that describes the historic roots of Taoism as well as an explanation of the Chinese terminology in the paper. The environmental literature is divided into three major groups and discussed in the three chapters of the paper. The three groups include mainstream environmentalists, deep ecology, and ecofeminism.

Environmental ethics and environmental journalism are influencing the developing philosophy of environmental citizenship. This philosophy involves the ideas that people are part of the environment, that the future depends on a healthy environment, and that action on behalf of the environment is necessary. It applies to individuals, communities, large and small companies and corporations, governments, and a coalition of nations. Environmental philosophers and environmental journalists can work together, in a symbiotic way, to foster discussions among citizens and policy makers about ideas as well as events, and thus, influence attitudes and policies, and continue to influence environmental citizenship. Environmental citizenship as an extension of democracy offers the best chance for undoing the manmade problems which are degrading the quality of life on Earth. A healthier environment is the will of the people. An informed, voting public will succeed in creating a healthier environment. Pioneering work by philosophers and journalists, especially over the last forty-five years has brought the dialogue about environmental problems to an unprecedented level and continues to offer encouragement to the mindful evolution of mankind. These ecological discussions of rights and responsibilities, intrinsic and economic values, pragmatism and utilitarianism, culture and spirit, are increasingly being applied to a developing idea of sustainability, and are, thus, helping to expand ideas about what it means to be a citizen in a democracy.

My thesis focuses on philosophical themes implicit in corridor conservation, using the Big Thicket National Preserve as an example. The way in which corridors, boundaries and communities are ambiguous, as both limits and connections, is dealt with. Corridor-patch matrices assemble ecological and human groups into temporary communities, often with conflicting interests. Such constellations foreground how a foreigner's boundary crossing is a notion important to both conservation and a philosophical study of being, seen as being always in relation with otherness. In this context, the notion of foreignness and Jean-Luc Nancy's idea of being-with is explored. Understanding the complex network of relations in which an entity exists leads to an awareness of its ambiguous nature. To facilitate judgment with such ambiguity, one needs a contextual understanding of a situation.

Innovating for Sleeker, Greener, Friendlier Rides critiques the ethical implications behind the meaning of sustainability in the surfboard manufacturing industry because surfers by origin have a kinship with the environment. First the paper discovers the origins of surfers, how surfing became a sport, and who are the major influencers in the industry. Second, this thesis analyzes three different sustainability approaches, repurpose, reduce, and self-sustainment. Repurpose method examines to decrease the amount CO2 in inputs and outputs of materials throughout surfboard construction. Reduce method innovates surfboard that are more durable so that there are less wasted surfboards going into landfills. Self-sustainment practices a variant of permaculture to construct surfboards out of only natural materials from the earth in order to diminish non-ecofriendly byproducts. Thirdly, the conversation regards towards permaculture as the better option, which requires comprehensive experiments to produce materials meeting the performance of non-sustainable resources. Lastly, the thesis provides areas of research for possible raw materials and a way to implement into the industry.

The research conducted for this thesis explores the link between environmental ethics and household landscaping practices. The central issue of any concept of sustainability is the incommensurability of various elements that define approaches, which is why it is treated here as a politicoethical process of subjective valuation. The ethics of sustainability were delineated according to major currents in environmental ethics, as well as briefly illustrated in the context of a broad discussion of climate change and resource availability, with some examples of strategies at different institutional levels. An online survey of 87 participants provided responses about local landscaping practices, environmental concerns, environmental ethics, and landscaping aesthetics at the household level. Quantitative analyses of the data yielded significant, but lowstrength correlations between environmentally sustainable landscaping practices and environmental ethics. / Includes bibliography. / Thesis (M.A.)--Florida Atlantic University, 2017. / FAU Electronic Theses and Dissertations Collection