Historiquement, les animaux sauvages ont toujours représenté une ressource pour les hommes, assurant la sécurité alimentaire des sociétés locales et traditionnelles. L’exploitation touristique de la faune implique dès lors une évolution dans les modes de vie, la culture et les identités locales. L’objectif de cette recherche doctorale est d’analyser le récréotourisme faunique. Les activités récréotouristiques autour de la faune sauvage traduisent une requalification de la ressource faune, ce qui a des impacts à la fois sur les espaces humains et non humains, les jeux de construction territoriale et sur les rapports développés à la faune sauvage. Ce travail analyse les rapports que les sociétés entretiennent avec la faune sauvage à travers les activités récréotouristiques de chasse et de vision. Ces deux formes de tourisme sont généralement opposées car le tourisme de vision est présenté comme un usage non-consomptif de la ressource alors que le tourisme de chasse est reconnu comme un usage consomptif de la ressource. Dépassant certaines idées reçues sur les pratiques de la chasse et une approche manichéenne entre ces différentes activités, il convient d’interroger les distinctions et / ou le rapport dialogique entre ces pratiques. Afin de conduire cette recherche, le choix d’une analyse comparative a été retenu, laquelle se propose de mettre en perspective différentes études de cas en France et au Canada. Ce travail comparatif permet de mieux comprendre les enjeux touristiques et territoriaux associés à la gestion de la faune sauvage et de penser la transférabilité des processus observés entre différents terrains d’études. D’un point de vue méthodologique, ce travail doctoral nous a conduite à définir un cadre analytique organisé autour de quatre entrées croisant des (i) aspects conceptuels, (ii) l’analyse d’archives, (iii) des méthodes d’observation ainsi que (iv) des outils d’analyse des rapports homme / faune via l’analyse de discours des populations touristiques. La première partie de ce travail présente le contexte théorique de l’étude et la démarche systémique de cette recherche (chapitre 1, 2 et 3). En termes de résultat, ces présupposés méthodologiques et théoriques nous ont permis d’analyser comment les dynamiques du récréotourisme faunique agissent, réagissent et rétroagissent sur l’ensemble du système territorial. Ainsi, la deuxième partie interroge l’organisation socio-spatiale des activités récréotouristiques de chasse et de vision (chapitre 4 et 5). Ces différentes formes de tourisme sont analysées en prenant en compte l’implantation de ces activités au sein des territoires, les attentes touristiques de la part des visiteurs, et les effets des différentes pratiques sur les populations fauniques. La troisième et dernière partie s’intéresse à l’évolution des rapports hommes / faune sauvage dans le temps et l’espace au regard des activités récréotouristiques développées. Le chapitre 6 s’intéresse aux rapports dialectiques entre processus de patrimonialisation et les usages acceptés ou non de la ressource faunique, alors que le chapitre 7 propose une réflexion sur les rapports hommes / animaux à l’échelle de l’individu en interrogeant l’éthique de chacun dans ses usages, ses comportements et ses pratiques développés autour de la faune sauvage. / Historically, wildlife has always been a resource for mankind by ensuring food safety to local and traditional societies. Wildlife tourism represents an evolution in the use of wildlife and affects livelihoods, culture and the local identities. The aim of this PhD research is to have a better understanding of what is wildlife tourism. This specific tourism causes a requalification of the resource, which has some impacts on human and non-human spaces, on the territorial building processes and on the relationship between men and animals. This research focuses particularly on these issues by studying wildlife viewing tourism and sport hunting tourism. These two kinds of tourism are usually in conflict because wildlife tourism is viewed as a non-consumptive tourism whereas hunting tourism is viewed as a consumptive tourism. Going beyond some common preconceptions on these different tourisms, we question the differences and/or the dialogical relationship between these practices. To conduct this research, we chose to lead a comparative analysis putting into perspective different case studies in France and in Canada. This comparative work allows a better understanding of tourism and territorial stakes linked to wildlife tourism and it allows to reflect on the transferability of processes observed between different fieldworks. From a methodological point of view, we have defined a framework to analyse wildlife tourism. This framework is based on conceptual aspects, analysis of archives, observation methods and discourse analysis. The first part of this work presents the theoretical context and introduces the systemic approach of this research (chapter 1, 2 and 3). These methodological and theoretical presuppositions are used to analyse how wildlife tourism dynamics act, react and retroact on the whole territorial system. The second part questions the socio-spatial organisation of wildlife viewing and hunting tourisms (chapters 4 and 5). These forms of tourisms are studied taking into account the settlement of these activities on space, the visitors’ expectations and the impacts on wildlife populations. The third and last part discusses the evolution of the relationship between humans and wildlife in time and space according to the tourism activity. Chapter 6 looks at the dialectical link between heritage processes and the uses of wildlife resource that are accepted or not, whereas chapter 7 suggests a reflection on human / animal interaction at the individual level questioning the people’s ethic in their use, behaviour and habits developed around wildlife.

The thesis is based on questionnaire survey conducted among 136 so called "green and colourful" respondents. The term "the colourful and the green" comes from the professor of environmental sociology, Hana Librová, and refers to people living the ecologically beneficial lifestyle that can be characterized by voluntary or intentional modesty. The target of the survey was to find out whether these people are influenced in their lifestyle by books or which books would articulate their worldview the best; what books they resonate with. Often repeated titles formed a "green influential literary canon" that is further analyzed in the thesis. First, the canon as a whole is examined, second the three most frequent books are studied with an ecocritical approach. In the canon, a minimum titles from the field of deep ecology, nature writing as well as science fiction or utopia were registered. Despite the expectation, there were many books related to New Age movement in the canon as well as pop-cultural spiritual writings. Nevertheless, books concerning native americans, together with eco- philosophical works largely dominated. Functions that the publications fulfill for the readers are seen as a clamp of diverse books in the canon. There are three main functions defined and further explained:...

Made available in DSpace on 2016-04-26T20:26:15Z (GMT). No. of bitstreams: 1 Laura Martins Maia de Andrade.pdf: 827603 bytes, checksum: 751f69b3caba07704c627ff34344a5f5 (MD5) Previous issue date: 2007-11-07 / The present report studies the Brazilian legislation regarding environmental education, focusing on environmental ethics proposing a broader than the anthropocentric point of view, which has been adopted by nation s juridical ordinance. In order to better enlighten the environment s ethical aspects, sufficient to the needful transformations, tending to a proper, efficient and continued environmental protection practice, we make note to the working environment, in which human health conservation and respect to a person s dignity is imperative, taking it as a start point for inputting new paradigms, aiming to achieve not only a fair balance between workers health and the several aspects of the environment, but also the harmony among all life forms. The new vision, now studied, considers all living creatures as essential and surpasses, because its broad spectrum, the long time used anthropocentric point of view in which human beings dominate and overcome other life forms, simply owned and studied as mere objects, from scientific contents lacking kindness guided only by pure rationality. The environment within the presented holistic paradigms comprehends the human person, valued as whole being, provided with rationality and sensibility, life and materiality, feelings and a soul. This approach tends to a comprehension and placing of all living creatures within an organic group, able to be learned either by a rational as much as by an intuitive and kind aspect. We pursued to assess the compatibility between common practices of economical activities with environmental preservation, meeting the Federal Constitution s commandments starting at environmental education, practiced under observance of new ethical guidelines, as an innovative human behavior. The proposed educational practices are, therefore, educational resources meant to those who are responsible and develop the economic activities, the latter using primarily a kind approach, directed for a to feel and a to live human experience thus not only rationality, which could transform procedures facing an inexcusable need to promote and maintain the planet s environmental balance, starting at the owners of the means of production and multiplying knowledge and the new holistic vision to the coworkers, who will be able to develop useful skills to maintain one s physical, mental and moral integrity / O presente trabalho estuda a legislação brasileira concernente à educação ambiental, sob o enfoque da ética ambiental, propondo visão mais ampla que a antropocêntrica, adotada pelo ordenamento jurídico pátrio. Para melhor evidenciarmos os aspectos ético-ambientais, suficientes às necessárias transformações tendentes à prática adequada, eficaz e continuada da proteção do meio ambiente, destacamos o meio ambiente do trabalho, em que é preponderante a conservação da saúde humana e o respeito à dignidade da pessoa, tomando-o como ponto de partida para a apropriação de novos paradigmas, visando a obter o justo equilíbrio não apenas entre a saúde dos trabalhadores e o meio em seus variados aspectos, mas a harmonia de todas as formas de vida. A nova visão, que ora estudamos, considera essenciais todos os seres vivos e ultrapassa, por sua abrangência, a visão antropocêntrica há muito adotada, em que o humano domina e prevalece sobre as outras formas de vida, tidas e estudadas como meros objetos, a partir de conteúdos científicos esvaziados de sensibilidade, guiados apenas pela razão pura. O meio ambiente, dentro dos paradigmas holísticos propostos, compreende a pessoa humana, que é valorizada enquanto ser integral, dotado de razão e de sensibilidade, de vida e de materialidade, de alma e sentimentos. A abordagem tende à compreensão e apropriação de todos os seres vivos dentro de um conjunto orgânico, passível de ser apreendido tanto pela razão, quanto pela intuição e pela sensibilidade. Buscamos aferir a compatibilidade do exercício regular da atividade econômica com a preservação ambiental, atendendo aos comandos da Constituição Federal, a partir da educação ambiental, praticada com observância de novos preceitos éticos, como elemento renovador do comportamento humano. As práticas educativas propostas são, pois, recursos de conscientização destinados àqueles que desenvolvem e são responsáveis pela atividade econômica, práticas estas que utilizam primordialmente abordagens sensíveis, as quais se dirigem ao sentir e vivenciar humanos, e não apenas à razão, e que podem transformar condutas diante da inescusável necessidade de promover e manter o equilíbrio do ambiente planetário, começando pelos detentores dos meios de produção e multiplicando conhecimentos e a nova visão holística aos trabalhadores, que poderão desenvolver habilidades úteis à conservação de sua integridade física, mental e moral

Cette thèse interroge le statut juridique de la nature à travers une analyse théorique. Réfléchir sur le statut de la nature revient à questionner la singularité du lien qui lie l’homme à la nature : s’agit-il d’une mise en rapport induisant une échelle de valeur avec la hiérarchie qui l’accompagne, ou plutôt d’une mise en relation sans hiérarchie mais avec des liens d’interdépendance ? Finalement l’idée est de sortir d’une logique dualiste séparant l’homme de la nature. La nature est réifiée par le droit. Objet du droit, défini par et pour l’homme, elle est qualifiée de chose, de bien ou encore de patrimoine. Mais cette thèse est avant tout le constat d’une évolution du statut de la nature, qui ne peut plus être considérée aujourd’hui seulement comme un objet. L’évolution socio-politique accompagne un mouvement tendant à sa subjectivisation progressive. S’opère alors un rééquilibrage « désacralisant » l’homme quand il persiste à se couper du reste de la nature / This thesis questions the legal status of nature through a theoretical analysis. Reflecting on the status of nature is tantamount to questioning the singularity of the link between man and nature: is it a relationship that induces a scale of value with a subsequent hierarchy, or rather a relationship without hierarchy but with links of interdependence? Eventually, the idea is the idea is to escape from a dualistic logic separating man from nature. Nature is first reified by law. Object of law, defined by and for men, nature is considered as a thing, a good or an heritage. But this thesis is above all the observation of an evolution of the status of nature which can no longer be considered today only as an object. The socio-political evolution accompanies a movement aiming at the progressive subjectivization of nature. A rebalancing then occurs, "desacralizing" man as he persists in cutting himself from the rest of nature

本研究的目的是希望從教科書傳播的角度去了解其中所傳遞的環境價值觀與態度訊息為何？隱含了哪些環境倫理以及呈現主題為何？更重要的是透過研究者對臺北市某國小四年級教科書內容的分析，再以開放式問卷、焦點團體訪談及個別訪談的方式了解此國小四年級全體學童對教科書中環境價值觀內容的接收與解讀情形，並初探國小中年級學童可能有的環境價值觀樣貌。 研究結果發現各領域教科書中「環境價值觀與態度」相關內容出現次數多寡依序為國語、自然與生活科技、社會、藝術與人文、綜合活動；且教科書內容偏向呈現「定位人和自然的關係」以及「關心人類行為的衝擊」兩大主題，而中年級學童對此的解讀亦大致符合，但對於呈現環境價值觀內容的認定和研究者的分析並不完全相同，這可能是因為中年級學童會依據長期從各方接收的訊息觀點，如實際生活經驗、課文情境安排、個人興趣與喜好、自然保育或迷思觀點、個人環保行動及不同環境倫理觀點等因素，進一步與教科書內容連結而歸納出其對人與自然環境關係的詮釋結果。 雖然教科書需改進其未完全達到環境教育課程綱要中希望破除人類中心價值觀的立場，但多數學童並非全盤接收教科書訊息，少部分學童亦能以批判性的觀點解讀教科書；而學童對於教科書的解讀與定位人和自然環境之間的關係則呈現三種環境倫理並陳的情況，甚至人類中心與生態中心倫理兼而有之的矛盾，這是否和教科書內容及主流社會價值觀亦存在此兩種對立的環境倫理並陳的現象有關，值得後續研究長期深入探討。 / This study investigated the environmental values and attitudes conveyed in textbooks as well as the environmental ethics implied and how they are presented. Analysis was conducted on the content of fourth grade textbooks in an elementary school in Taipei City, Taiwan. The reception and interpretation of the environmental values in the textbooks by the fourth grade students at the school was gained by using open-ended questionnaires, focus group interviews, and individual interviews. The findings of this study were as follows. The academic subjects with the most content involving environmental values and attitudes were Mandarin, science and technology, social studies, arts and humanities, and integrative activities. Relevant content in the textbooks was mostly directed at defining the relationship between man and nature and discussing concerns regarding the impact of human behavior. The interpretation of students was broadly identical to this result. Students in fourth grade link textbook content with long-term messages and points of views such as those derived from actual experience, the arrangement of scenarios in past textbooks, personal interests, nature conservation, misconceptions, personal environmental action, and environmental ethics in order to interpret for themselves the relationships between man and nature.

<p>The subject-matter of this essay is the moral status of nature. This subject is dealt with in terms of normative reasons. The main question is if there are direct normative reasons to care for nature in addition to the numerous indirect normative reasons that there are for doing so. Roughly, if there is some such reason, and that reason applies to any moral agent, then nature has direct moral status as I use the phrase. I develop the notions of direct normative reason and direct moral status in detail and identify and discuss the two main types of theory according to which nature has direct moral status: analogy-based nature-considerism (AN) and non-analogy-based nature-considerism (NN). I argue for the plausibility of a particular version of the latter, but against the plausibility of any version of the former.</p><p>The theory that is representative of AN claims that nature has direct moral status in virtue of possessing interests. Proponents of this theory fail to show (i) that nature has interests of the kind that they reasonably want to ascribe to it, and (ii) that interests of this kind are morally significant. In contrast to AN, NN comes in a variety of different forms. I elaborate a version of NN according to which there are direct normative reasons to care for nature in virtue of (i) its unique complexity, and (ii) its indispensability (to all moral agents). I argue that even if these reasons should turn out not to apply to any moral agent, they are still genuine direct normative reasons: there is nothing irrational or misdirected about them.</p><p>Finally, I show how the question of whether there are direct normative reasons to care for nature is relevant to private and political decision-making concerning nature. This is exemplified with a case from the Swedish mountain region.</p>

<p>This study focuses on ecofeminist ethical theory. A first aim is to clarify ecofeminist views on five central issues in the field of environmental ethics. These issues are: (1) Views of nature, (2) social constructivism and nature, (3) values of nature, (4) ethical contextualism, and (5) ethical pluralism. A second aim is to compare ecofeminist standpoints with certain standpoints within nonfeminist environmental ethical theory. A third aim is to critically discuss some of the main standpoints in ecofeminism. The analysis focuses on the works of Karen Warren, Sallie McFague, Chris Cuomo, and Carolyn Merchant. Other important sources are the environmental philosophers and ethicists J. Baird Callicott, Paul Taylor, Irene Klaver, Bryan G. Norton, Christopher Stone, Eugene Hargrove, Holmes Rolston III, Per Ariansen, Don E. Marietta, and Bruno Latour.</p><p>The result of this study is that there are no main differences between ecofeminism and nonfeminist environmental ethics regarding the main standpoints on the five issues. Rather, the significant differences are found within these main standpoints. In addition, one important characteristic of ecofeminist ethics is its "double nature," that is, the fact that it is rooted in feminism and environmentalism. The double nature of ecofeminism results in a foundation out of which ecofeminism as an environmental philosophy has a unique potential to handle some of the theoretical tensions that environmental ethics creates.</p><p>From the perspective that environmental problems consist of complex clusters of natureculture- discourse and that environmental ethical theory ought to be action guiding, it is argued that ecofeminist ethical theory has an advantage compared to nonfeminist environmental ethics. This standpoint is explained by the fact that ecofeminism holds a variety of views of nature, kinds of social constructivism and contextualism, and conceptions of values and of the self, and from the presumption that this variety reflects the reality of environmental problems. However, in order for ecofeminist ethical theory to fulfill its promise as an acceptable environmental ethical theory, its theoretical standpoints ought to be explicated and further clarified.</p>

This study focuses on ecofeminist ethical theory. A first aim is to clarify ecofeminist views on five central issues in the field of environmental ethics. These issues are: (1) Views of nature, (2) social constructivism and nature, (3) values of nature, (4) ethical contextualism, and (5) ethical pluralism. A second aim is to compare ecofeminist standpoints with certain standpoints within nonfeminist environmental ethical theory. A third aim is to critically discuss some of the main standpoints in ecofeminism. The analysis focuses on the works of Karen Warren, Sallie McFague, Chris Cuomo, and Carolyn Merchant. Other important sources are the environmental philosophers and ethicists J. Baird Callicott, Paul Taylor, Irene Klaver, Bryan G. Norton, Christopher Stone, Eugene Hargrove, Holmes Rolston III, Per Ariansen, Don E. Marietta, and Bruno Latour. The result of this study is that there are no main differences between ecofeminism and nonfeminist environmental ethics regarding the main standpoints on the five issues. Rather, the significant differences are found within these main standpoints. In addition, one important characteristic of ecofeminist ethics is its "double nature," that is, the fact that it is rooted in feminism and environmentalism. The double nature of ecofeminism results in a foundation out of which ecofeminism as an environmental philosophy has a unique potential to handle some of the theoretical tensions that environmental ethics creates. From the perspective that environmental problems consist of complex clusters of natureculture- discourse and that environmental ethical theory ought to be action guiding, it is argued that ecofeminist ethical theory has an advantage compared to nonfeminist environmental ethics. This standpoint is explained by the fact that ecofeminism holds a variety of views of nature, kinds of social constructivism and contextualism, and conceptions of values and of the self, and from the presumption that this variety reflects the reality of environmental problems. However, in order for ecofeminist ethical theory to fulfill its promise as an acceptable environmental ethical theory, its theoretical standpoints ought to be explicated and further clarified.

The subject-matter of this essay is the moral status of nature. This subject is dealt with in terms of normative reasons. The main question is if there are direct normative reasons to care for nature in addition to the numerous indirect normative reasons that there are for doing so. Roughly, if there is some such reason, and that reason applies to any moral agent, then nature has direct moral status as I use the phrase. I develop the notions of direct normative reason and direct moral status in detail and identify and discuss the two main types of theory according to which nature has direct moral status: analogy-based nature-considerism (AN) and non-analogy-based nature-considerism (NN). I argue for the plausibility of a particular version of the latter, but against the plausibility of any version of the former. The theory that is representative of AN claims that nature has direct moral status in virtue of possessing interests. Proponents of this theory fail to show (i) that nature has interests of the kind that they reasonably want to ascribe to it, and (ii) that interests of this kind are morally significant. In contrast to AN, NN comes in a variety of different forms. I elaborate a version of NN according to which there are direct normative reasons to care for nature in virtue of (i) its unique complexity, and (ii) its indispensability (to all moral agents). I argue that even if these reasons should turn out not to apply to any moral agent, they are still genuine direct normative reasons: there is nothing irrational or misdirected about them. Finally, I show how the question of whether there are direct normative reasons to care for nature is relevant to private and political decision-making concerning nature. This is exemplified with a case from the Swedish mountain region.

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.