This dissertation aims to develop an ethical system that can properly frame such questions as the morality of large-scale efforts to transform inanimate parts of nature, for example, proposals to terraform Mars. Such an ethics diverges from traditional approaches to ethics because it expands the class of entities regarded as morally considerable to include inanimate entities. I approach the task by building on the environmental ethical theory of Paul W. Taylor, as developed in his 1986 book Respect for Nature: A Theory of Environmental Ethics. I discuss various criticisms of Taylor and propose two extensions to his theory: an expansion of the scope of moral considerability to include all concrete material objects and the introduction of the concept of variable moral significance (the notion that all entities have inherent worth but some have more than others). Using Taylor’s modified and extended theory as a foundation, I develop something I call universal ethics. This is an ethical framework whose key elements are a fundamental ethical attitude of respect for the world and a principle of minimal harm. Universal ethics regards all concrete material entities, whether living or not, and whether natural or artefactual, as inherently valuable, and therefore as entitled to the respect of moral agents. I offer a defence of this ethical framework and discuss a number of practical applications, including criticism of proposals for the terraforming of Mars. I conclude that terraforming Mars or any other celestial body at this point in our history would be morally wrong. I also suggest that universal ethics provides an ethical foundation for efforts to protect Antarctica, and that it has implications for our relations to other inanimate parts of our world, including artefacts.

This dissertation aims to develop an ethical system that can properly frame such questions as the morality of large-scale efforts to transform inanimate parts of nature, for example, proposals to terraform Mars. Such an ethics diverges from traditional approaches to ethics because it expands the class of entities regarded as morally considerable to include inanimate entities. I approach the task by building on the environmental ethical theory of Paul W. Taylor, as developed in his 1986 book Respect for Nature: A Theory of Environmental Ethics. I discuss various criticisms of Taylor and propose two extensions to his theory: an expansion of the scope of moral considerability to include all concrete material objects and the introduction of the concept of variable moral significance (the notion that all entities have inherent worth but some have more than others). Using Taylor’s modified and extended theory as a foundation, I develop something I call universal ethics. This is an ethical framework whose key elements are a fundamental ethical attitude of respect for the world and a principle of minimal harm. Universal ethics regards all concrete material entities, whether living or not, and whether natural or artefactual, as inherently valuable, and therefore as entitled to the respect of moral agents. I offer a defence of this ethical framework and discuss a number of practical applications, including criticism of proposals for the terraforming of Mars. I conclude that terraforming Mars or any other celestial body at this point in our history would be morally wrong. I also suggest that universal ethics provides an ethical foundation for efforts to protect Antarctica, and that it has implications for our relations to other inanimate parts of our world, including artefacts.

This dissertation aims to develop an ethical system that can properly frame such questions as the morality of large-scale efforts to transform inanimate parts of nature, for example, proposals to terraform Mars. Such an ethics diverges from traditional approaches to ethics because it expands the class of entities regarded as morally considerable to include inanimate entities. I approach the task by building on the environmental ethical theory of Paul W. Taylor, as developed in his 1986 book Respect for Nature: A Theory of Environmental Ethics. I discuss various criticisms of Taylor and propose two extensions to his theory: an expansion of the scope of moral considerability to include all concrete material objects and the introduction of the concept of variable moral significance (the notion that all entities have inherent worth but some have more than others). Using Taylor’s modified and extended theory as a foundation, I develop something I call universal ethics. This is an ethical framework whose key elements are a fundamental ethical attitude of respect for the world and a principle of minimal harm. Universal ethics regards all concrete material entities, whether living or not, and whether natural or artefactual, as inherently valuable, and therefore as entitled to the respect of moral agents. I offer a defence of this ethical framework and discuss a number of practical applications, including criticism of proposals for the terraforming of Mars. I conclude that terraforming Mars or any other celestial body at this point in our history would be morally wrong. I also suggest that universal ethics provides an ethical foundation for efforts to protect Antarctica, and that it has implications for our relations to other inanimate parts of our world, including artefacts.

[pt] A ética ambiental, um campo relativamente novo na reflexão teológica, apresenta diferentes modelos e tendências que nem sempre são pautados por uma visão integrada da realidade. O ser humano e a natureza não são realidades justapostas e antagônicas, mas são componentes distintos da comunidade biótica, que se organiza segundo uma dinâmica relacional e integradora. Superando dualismos e visões dicotômicas, uma ética ambiental de inspiração cristã deve integrar compromisso ecológico e justiça social, preservação do ambiente natural e respeito ao ambiente humano. Esta é a abordagem central de nossa tese que acentua a necessidade de um modelo de ética que, seguindo uma dinâmica de integração-inclusão, expresse a visão relacional e integradora da fé cristã em sintonia com outros campos do saber. A nossa pesquisa consiste em buscar um discurso ético, em perspectiva ecológica, fundamentada na teologia da criação-salvação e articulada criticamente com o paradigma ecológico e com o conceito geográfico de espaço. / [en] Environmental ethics, a relatively new field of theological reflection, presents models and approaches which do not always have an integrated vision of reality. Human beings and Environment are not separated and mutually opposed realities. On the contrary, one cannot be studied apart from the other, for they are distinct parts of the same biotic community that is organized in a relational and integrated dynamical structure. In order to overcome dualisms and reductionist viewpoints, an Environmental Ethic from a Christian perspective must integrate ecological commitment and social justice, that is, preservation of the natural world and respect for the human environment. This is the central approach of our dissertation. We stress the urgency of an ethical awareness that, following a dynamics of integration and inclusion, presents a mutually interacting perspective of the Christian faith which, at the same time, is in harmony with other fields of knowledge. Our research intends to seek an ethical reflection on environment which is grounded on creation-salvation theology and, at the same time, is critically articulated with the ecological paradigm and with geographical concept of space.

En première partie, cette thèse présente différentes significations des termes nature et environnement, en arabe et en français. Par exemple, en arabe, il existe trois termes pour désigner le mot français "environnement". Elle identifie, dans le cadre du modèle KVP qui analyse les conceptions comme des interactions entre connaissances, valeurs et pratiques sociales, plusieurs valeurs qui sous-tendent ces définitions. Plusieurs d'entre elles sont reprises comme des objectifs de l'éducation à l'environnement : citoyenneté, autonomie, responsabilité, altruisme et solidarité (CARTAS). L'essentiel de cette thèse analyse ensuite les conceptions, et plus particulièrement les systèmes de valeurs, sur la nature et l’environnement chez des enseignants tunisiens (111 enseignants de Sciences de la Vie et de la Terre : SVT et 42 enseignants d'Histoire et Géographie : HG), chez 273 élèves de 2ème année secondaire (16-17 ans) et dans les manuels scolaires tunisiens SVT de ce niveau scolaire, édités en 2003 et 2005. Les différentes analyses effectuées (khi2, analyse des correspondances multiples et analyse en composantes principales) montrent que les élèves sont plus anthropocentrés que les enseignants SVT et HG, qui sont plutôt écolocentrés, sans différence significative entre enseignants SVT et HG. Ces systèmes de valeurs sont corrélés à certaines variables personnelles : les non bacheliers, les jeunes et les individus ayant une enfance campagnarde sont plus anthropocentrés que, respectivement, les titulaires d'un baccalauréat ou plus, les adultes et ceux ayant une enfance citadine, qui sont plus écolocentrés. Les conceptions des élèves sont dans l'ensemble conformes à celles présentes dans les manuels SVT : nature sans homme, rapport utilitaire à la nature, absence de gestion et de prévention des risques liés à l’utilisation des ressources, ce qui ne favorise pas l’acquisition des valeurs CARTAS. Les enjeux et perspectives de ces résultats sont discutés / In the first part, this thesis presents in Arabic and French various significations of nature and environment terms. For example, in Arabic, there are three terms to indicate the French word " environnement ". It identifies, within the framework of the KVP model which analyzes the conceptions as interactions between knowledge, values and social practices, several values which underlie these definitions. Several of them are taken again like environmental education objectives : citizenship, autonomy, responsibility, altruism and solidarity (CARTAS). The main part in this thesis analyzes the conceptions, and mainly the values’ systems on nature and environment for some Tunisian teachers (111 Earth and Life Sciences: ELS teachers and 42 History and Geography : HG teachers ), at 273 secondary 2nd year pupils (16-17 year-olds) and in Tunisian LSE textbooks of this school level, published 2003 and 2005. Different analyses carried out (khi2, MCA and PCA) show that pupils are more anthropocentrics than ELS and HG teachers, who are rather écolocentrics, without a significant difference between ELS and HG teachers. These values’ systems are correlated with certain personal variables: the non graduates, the youths and individuals with a country childhood are more anthropocentrics than, respectively, the graduates (baccalaureate or higher), the adults and those with a town childhood, who are more écolocentrics. Pupils’ conceptions are on the whole in conformity with those present in ELS textbooks: nature without man, utility-relation with nature, absence of management and risks prevention related to the use of the resources, which is not in favour of the acquisition of CARTAS values. Stakes and perspectives of these results are discusse

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The planet is in a dismal environmental state. This state may be remedied by way of an integrated approach based on a holistic vision. This research examines which ecological ideology best suits current conditions for humans to re-examine their metaphysical understanding of nature; how we can better motivate people to embrace a more intrinsic ecological ideology; and finally, how we can motivate people to be active participants in their chosen ideology. I will attempt to show that Deep Ecology is the most suitable ecosophy (ecological philosophy) to embrace; in doing so I will look at how Oriental and occidental religion and philosophy altered (and continues to alter) the way we perceive nature. I will show how destructive, but also caring and constructive, humanity can be when interacting with the environment. The Deep Ecological and Shallow Ecological principles will be look at, as well as criticism and counter-criticism of these ecosophies. KEY TERMS: Deep Ecology, Shallow Ecology, anthropocentrism, ecocentrism, extrinsic values, intrinsic values, motivational drive, ecosophy © University / Philosophy, Practical and Systematic Theology / M.A. (Philosophy)

The modern world is experiencing a spiritual and moral cns1s. Associated with this, Christian spirituality and ethics have become separated in the life of the individual Christian and the community of the church. The Christian understanding of human beings and the integrated nature of spirituality and ethics provides a solution to this crisis. Christian spirituality and morality both originate in the character and purposes of God as revealed in the biblical record. The value and effects of the integral relationship between spirituality and morality can be traced throughout scripture and the history of the church. The. encounter and relationship with God, in Jesus Christ and through the presence and power of God's Spirit, transforms the disciple of Christ, which means that spirituality is the basic framework and motivation for morality. Integrated spiritual and moral formation creates moral character and moral communities which enable believers to act with love and justice. / Christian Spirituality, Church History and Missiology / M.Th. (Christian Spirituality)

Die voorbestaan van die mensdom is nou verweef met die toestand waarin die omgewing verkeer. Menslike aktiwiteite het 'n groot impak op die omgewing, terwyl die omgewing weer die mens se lewensgehalte bepaal. Hierdie studie is dan daarop gemik om deur omgewingsopvoeding, die mens te lei tot omgewingsgesonde gedrag met die oog op volhoubare ontwikkeling. Ten einde hierin te slaag, word die verskillende omgewingsprobleme en die redes daarvoor eers uitgeklaar. Daarna word die faktore wat tot omgewingsagteruitgang kan lei, ondersoek. Hieruit blyk duidelik <lat die wereld en die RSA, in die toekoms digter bevolk, meer besoedel, ekologies minder stabiel en daarom meer gevoelig vir natuurrampe gaan word. Soos uit die proefskrif sal blyk kan omgewingsopvoeding 'n positiewe bydrae tot bierdie omgewingsprobleme lewer. Om daarby uit te kom word daar dus eers 'n kort bistoriese oorsig van omgewingsopvoeding gegee. Die rol en bydrae wat enkele internasionale organisasies tot omgewingsbewustheid gelewer het, word ondersoek. Daar word 'n oorsig gegee van verwikkelinge in die RSA en die invloed van die Aardeberaad op omgewingsopvoeding in die RSA, word ontleed. Ten einde outentieke omgewingsopvoeding te vergestalt word aanvaar <lat die mens met sy geboorte in 'n wereld gewerp word waaraan hy slegs met sy dood kan ontsnap. In hierdie gesitueerdheid in die wereld as leefnrimte, moet hy sin aan sy bestaan gee, terwyl hy ook 'n poging moet aanwend om die omgewing te verbeter, as voorsorg vir die oorlewing van toekomstige geslagte. Met inagneming van die opvoedings- en omgewingsrelasie waarin die mens tot sy omgewing staan, word die essensiele kenmerke van omgewingsopvoeding blootgele, ten einde moontlikheidsvoorwaardes te stel vir outentieke omgewingsopvoeding. Besondere Idem word gele op omgewingsgedrag wat volhoubaarheid nastreef. Dit alles kulmineer in omgewingsgesonde gedrag wat as oorkoepelende doelstelling vir omgewingsopvoeding gestel word. Omdat die mens se gedrag teenoor die omgewing bepaal word deur sy omgewingsetiek, word drie verskillende benaderings tot omgewingsetiek onderskei. Klem word gele op die noodsaak van omgewingsgeletterdheid. Ten einde die mens se optrede teenoor die omgewing te probeer verstaan, word drie omgewingsgedragstyle ontleed. Twee wetenskaplike aardgenese-hipoteses word beskryf vir verdere duidelikheid oor omgewingsgedrag. Aan die einde van die studie, word enkele beginsels gestel wat kan lei tot die ontwikkeling van omgewingsgesonde gedrag met die oog op volhoubare voortbestaan. / Mankind's survival is interwoven with the state of the environment. Human activities have a great impact on the environment, while the environment, again, determines the quality of man's life. This study aims to aid mankind, through environmental education, to environmentally sound behaviour with an eye on sustainable development. To attain this, the different environmental problems and their causes, are sorted out first. Then the factors that can lead to environmental degradation are investigated. From this it is quite clear that in the future, the world and the RSA will be more densely populated, become more polluted, be ecologically less stable and will therefore be more sensitive to natural disasters. Because environmental education can make a positive contribution to this, a short historical survey of environmental education is given. The role and contribution of some international organisations is investigated. Developments in the RSA are surveyed and the influence of the Earth Summit on environmental education in the RSA is analysed. At birth, mankind is thrown into a world from where he can escape only at death. In this world in which he has to stay, he must give meaning to his existence, while also trying to improve the environment to guarantee the survival of coming generations. Bearing in mind the educational and environmental relationship between any human being and his environment, the essential characteristics of environmental education are exposed in order to set possible conditions for authentic environmental education. Special emphasis is placed on environmental behaviour aimed at sustainablility. All this culminates in environmentally sound behaviour that acts as the overall aim for environmental education. Because man's environmental ethic determines his behaviour towards the environment, three different approaches to environmental ethics are distinguished. Emphasis is placed on the necessity for environmental literacy. In order to try to understand man's behaviour towards the environment, three styles of environmental behaviour are analysed. For further clarification of environmental behaviour, two scientific earth genesis hipotheses are also described. In conclusion, this study leads to certain principles that can lead to the development of environmentally sound behaviour aimed at the sustainable survival of mankind. / Educational Studies / D. Ed. (Filosofie van die Opvoeding)

L’étude des mobilisations sociales et institutionnelles nées autour d’un projet d’aménagement urbain – la Zone de l’Union (métropole lilloise, Nord) – permet d’analyser l’évolution théorique de la justice sociale lorsqu’elle se trouve progressivement confrontée aux limites environnementales. Originellement, ces mobilisations sociales étaient éloignées des enjeux spécifiquement écologiques.Mais une lente évolution des revendications s’opère lorsqu’il s’agit de se positionner sur un projet d’ « écoquartier exemplaire » (2006-2022). Nous nous intéresserons au glissement des revendications sociales (fondées sur la justice distributive et la reconnaissance politique) vers des revendications écologiques (élaborées à partir de la confrontation de la justice sociale aux limites environnementales). L’analyse des dispositifs de transformation des discours, des procédures participatives, ainsi que de l’évolution des référentiels théoriques des mobilisations, participe à une réflexion sur les conditions de transformation de la démocratie pluraliste représentative. A travers l’étude de la justice écologique et de ses enjeux, nous proposons de repenser la manière dont les limites environnementales peuvent être intégrées aux pratiques participatives de la démocratie. En nous appuyant sur les travaux de la Green Political Theory, nous montrons également que la justice écologique repose sur une conceptionécocentrée de la justice qui pourrait contribuer à interroger la théorie de la démocratie à partir des interdépendances existentielles entre les sphères sociales et écologiques. / This work aims at analysing the theoretical evolution of social justice when it is progressively confronted to environmental limits. It is based on the study of the social and institutional movements that arose around an urban planning project – the Union Zone – in the metropolis of Lille, Northern France. These social movements were at first concentrating their claims on issues far from ecologicalconcerns. But a slow evolution of their claims took place when they were confronted to a project of “exemplary eco-district” (2006-2022). This work will focus on the shift from social claims (based on distributive justice and political acknowledgement) to ecological claims (where social justice is confronted to environmental limits). Drawing on an analysis of the transformation of discourses, of the participation procedures, and of the evolution of the theoretical frames used by the social movements, we offer an insight on the conditions of transformation of pluralist representative democracy. This analysis of the issues and purposes of ecological justice aims at reconsidering the way environmentallimits could be incorporated into the participative practices of democracies. Drawing on the field of green political theory, this work also aims at showing that ecological justice lays on an ecocentrist view of justice that could contribute to question the theory of democracy in the light of existentialinterdependences connecting the ecological and the social spheres.