This dissertation provides a theoretical analysis and examination of the role of imagination in the formation of an environmental ethos. The majority of ethical theories in environmental thought largely neglect the role that imagination plays in both the relationships that humans form with their environment, and the subsequent role that imagination plays in constituting the way that those relationships are understood ethically. To explore the role of imagination in constituting and subsequently projecting such an ethical way of being, this dissertation selectively analyzes the history of imagination in philosophy, cognitive science, and environmental thought. In addition, this dissertation also explores the role that images play in forming collective responses to environmental disasters, and the further role that imagination plays in overcoming the moral motivation gap.

No description available.

No description available.

Nature aesthetics is examined as an approach to environmental ethics. The characteristics of proper nature appreciation show that every landscape can be appreciated impartially in light of the dynamic processes of nature. However, it is often claimed that natural beauty decreases if humans interfere into nature. This claim leads to the separation of human culture and nature, and limits the number of landscapes which can be protected in terms of aesthetic value. As a solution to this separation, a non-dualistic Japanese aesthetics is examined as a basis for the achievement of the coexistence of culture and nature. Ecological interrelationships between human culture and nature are possible by means of an aesthetic consciousness in terms of non-hierarchical attitudes.

One of the most important factors for creating the sustainable society is that the individuals in that society behave in an environmentally sustainable fashion. Yet achieving appropriate behavior in any society is difficult, and the challenge is no less with regards to sustainability. Three of the most important factors for determining behavior have recently been highlighted by psychologists: personal efficacy, social influence, and internal standards. Because these three factors play a prominent role in behavior, it is necessary to examine what role they play in creating sustainability and how they may be utilized to achieve optimal behavior patterns. Ultimately, in order to achieve sustainability solutions must focus on individual action, realistic governmental regulation, and sustained, direct encounters with the natural world. While much time and energy has been spent on social influence and personal efficacy, less has been devoted to internal standards and this area needs more attention if there is to be any realistic attempt at creating proper behavior patterns.

Denna studie handlar om att beskriva, diskutera och jämföra de olika argumenten som de två teocentriska filosoferna Michael Northcott och James Gustafson har om miljöfrågan. Studien fokuserar på vad de har för tankar om ursprunget till miljökrisen, vilken position mannen har i skapelsen, vad naturen har för värde och vilka konsekvenser deras ställningstagande har för lösningen till miljökrisen. Till sist undersöker studien vad de har för kritik mot samhället, vilken lösning de har för en fortsatt utveckling av samhället utan att ytterligare skada naturen. / This study descirbes, discusses & compares the different arguments that the two theocentric philosophers Michael Northcott and James Gustafson have about the environmental issue. The study looks at their thoughts about the origin of the environmental crisis, humans position in creation, the value of nature and the consequences their environmental ethics have for solving the environmental crisis. FInaly the study examines their critique on society and their solutions for development of society without causing further harm to nature.

The focus of environmental philosophy has thus far heavily depended on the extension of rights to nonhuman nature. Due to inherent difficulties with this approach to environmental problems, I propose a shift from the contemporary language of rights and duties to the concept of character development. I claim that a theory of environmental virtue ethics can circumvent many of the difficulties arising from the language of rights, duties, and moral claims by emphasizing the cultivation of certain dispositions in the individual moral agent. In this thesis, I examine the advantages of virtue ethics over deontological and utilitarian theories to show the potential of developing an ecological virtue ethic. I provide a preliminary list of ecological virtues by drawing on Aristotle's account of traditional virtues as well as on contemporary formulations of environmental virtues. Then, I propose that certain types of rules (rules of thumb) are valuable for the cultivation of environmental virtues, since they affect the way the moral agent perceives a particular situation. Lastly, I offer preliminary formulations of these rules of thumb.

The purpose of the study was to draw parallels between the Hindu religious teachings and environmental sustainability. A literature review on Hindu teachings on the environment as well as the practical application thereof as experienced or practiced by religious leaders and devotees were conducted. This was similar to the study that was conducted at the Bhaktivedanta Manor Temple near Watford in England at a Janmashtami festival in 2007 (Chauhan et al., 2009).The intention of the 2007 campaign was to raise spiritual self-consciousness by linking the concept of karma to environmental degradation, i.e. the concept of every action has a reaction. It also prompted the devotees to realise that there were practical steps that could be taken to alleviate the environmental crises by reducing one‟s ecological footprint. Literature on similar themes and hypotheses were referenced in the mini-dissertation, exposing the double-edged sword practices of Hinduism, where some religious practices have a harmful impact on the environment, which is contradictory to the teachings themselves. A survey was conducted at the Benoni Temple in Eastern Gauteng in South Africa where there is a strong Hindu community. The study was specifically aimed at two target audiences: Hindu religious leaders and Hindu devotees. The purpose was to establish both the religious leaders‟ and devotees‟ viewpoints regarding the correlation between Hindu religious teachings and lifestyles. The outcome was synonymous that there is a need for better communication and more environmental awareness from the Hindu religious teachings. Limitations of the study: Bearing in mind the vastness of the topic the study has been limited to Hinduism for the Masters in Environmental Management qualification and lays the foundation for expansion of further studies. The purpose of the study was not to denounce any religion, nor is it to promote one religion over the other, but rather to evaluate objectively both the positive and negative influences Hinduism has on the environment. / M Environmental Management, North-West University, Potchefstroom Campus, 2014

The purpose of the study was to draw parallels between the Hindu religious teachings and environmental sustainability. A literature review on Hindu teachings on the environment as well as the practical application thereof as experienced or practiced by religious leaders and devotees were conducted. This was similar to the study that was conducted at the Bhaktivedanta Manor Temple near Watford in England at a Janmashtami festival in 2007 (Chauhan et al., 2009).The intention of the 2007 campaign was to raise spiritual self-consciousness by linking the concept of karma to environmental degradation, i.e. the concept of every action has a reaction. It also prompted the devotees to realise that there were practical steps that could be taken to alleviate the environmental crises by reducing one‟s ecological footprint. Literature on similar themes and hypotheses were referenced in the mini-dissertation, exposing the double-edged sword practices of Hinduism, where some religious practices have a harmful impact on the environment, which is contradictory to the teachings themselves. A survey was conducted at the Benoni Temple in Eastern Gauteng in South Africa where there is a strong Hindu community. The study was specifically aimed at two target audiences: Hindu religious leaders and Hindu devotees. The purpose was to establish both the religious leaders‟ and devotees‟ viewpoints regarding the correlation between Hindu religious teachings and lifestyles. The outcome was synonymous that there is a need for better communication and more environmental awareness from the Hindu religious teachings. Limitations of the study: Bearing in mind the vastness of the topic the study has been limited to Hinduism for the Masters in Environmental Management qualification and lays the foundation for expansion of further studies. The purpose of the study was not to denounce any religion, nor is it to promote one religion over the other, but rather to evaluate objectively both the positive and negative influences Hinduism has on the environment. / M Environmental Management, North-West University, Potchefstroom Campus, 2014

Thesis (DPhil)--Stellenbosch University, 2004. / ENGLISH ABSTRACT: In this dissertation, I grapple with the problem of global drug resistance and moral responsibility which, as far as I am aware, has so far not been presented as a topic of ethical inquiry. It represents a conundrum involving three major factors: microbial adaptation and change, human social factors and environmental changes. Drug resistance is a phenomenon in which certain microorganisms, when exposed to antimicrobial agents, may acquire the beneficial trait of drug resistance which ensures a better potential for their survival. The acquired trait of drug resistance I argue renders such microorganisms 'supra-natural '. Supra-natural is a term I coin for entities that have been imposed upon nature by human design; they do not follow the natural evolutionary processes of adaptation and change. Drug resistance is classified as an emerging infectious disease. Human social factors and environmental change (particularly population growth, density and consumerist practices) enhance the rise of emerging infectious diseases. Through such increasing destructive practices, stress is placed on the environment. Environmental stress facilitates the rise of new and old infectious diseases and the spread of drug resistant supra-natural microorganisms. Thus, our ability to treat successfully illnesses and injuries in humans, animals and plants is increasingly impaired. Morally, we are responsible for the problem of global drug resistance. Drug resistant microorganisms exist in nature and concerning this, we can do nothing. At best, we can only try to control the problem using prudential measures. The problem of global drug resistance represents both a biomedical ethical and an environmental ethical issue. Is there a way out of the human-nature debate? Through Bryan Norton's enlightened anthropocentrism, I identify the ways in which his thesis may be applied to the problem of human and environmental concerns and show its applicability in broadening the parameters of biomedical ethics education to include environmental concerns. / AFRIKAANSE OPSOMMING: In hierdie proefskrif bespreek ek die probleem van die verskynsel dat mikroorganismes op 'n globale skaal weerstand begin bied teen mediese middels (globale middel-weerstandigheid) en die morele verantwoordelikheid wat dit oproep - 'n probleem wat, na my beste wete, nog nooit aangebied is as 'n tema van etiesfilosofiese ondersoek nie. Dit verteenwoordig 'n kompleks van drie belangrike oorwegings: mikrobiese aanpassings en veranderinge, menslike sosiale faktore, en omgewingsveranderinge. Middel-weerstandigheid is 'n verskynsel waarin sekere mikro-organismes, wanneer hulle blootgestel word aan antimikrobiese agente, die (vir hulself) voordelige kenmerk kan bekom van weerstandigheid teen die middel; iets wat 'n beter potensiaal vir hul eie oorlewing verseker. Hierdie bekomde kenmerk (middel-weerstandigheid) maak, volgens my argument, sulke mikro-organismes 'supra-natuurlik'. Supra-natuurlik is 'n term wat ek munt vir entiteite wat aan die natuur blootgestel is as gevolg van menslike ontwerp; hulle volg nie die natuurlike evolusionêre prosesse van adaptasie en verandering nie. Middel-weerstandigheid word geklassifiseer as 'n opkomende aansteeklike siekte. Menslike sosiale faktore en omgewingsveranderinge (veral bevolkingsgroei, -digtheid and verbruikerspraktyke ) vergroot die opkoms van aansteeklike siektes. Deur sodanige toenemende destruktiewe praktyke word stres geplaas op die omgewing. Omgewingstres fasiliteer die opkoms van nuwe en ou aansteeklike siektes asook die verspreiding van weerstandige supra-natuurlike mikro-organismes. Ons vermoë om siektes en beserings van mense suksesvol te behandel, word gevolglik toenemend ondermyn. Moreel gesproke is ons verantwoordelik vir die probleem van globale middelweerstandigheid. Middel-weerstandige mikro-organismes bestaan in die natuur, en aan daardie feit as sodanig kan ons niks doen nie. Ons kan, ten beste, probeer om die probleem te beheer deur middel van verstandige maatreëls. Die probleem van globale middel-weerstandigheid verteenwoordig sowel 'n biomedies-etiese as 'n omgewingsetiese kwessie. Is daar 'n uitweg uit die mens-natuur debat? Ek identifiseer, met 'n beroep op Bryan Norton se swak antroposentrisme, maniere waarop sy tese toegepas sou kon word op die probleem van menslike en omgewingsoorgwegings Ek wys ook op die toepaslikheid daarvan vir die verbreding van die parameters van biomediese etiek-opvoeding ten einde omgewingsoorwegings deel van 19.te maak.