By Dale Jamieson
A better half to Environmental Philosophy is a pioneering paintings within the burgeoning box of environmental philosophy. This ground-breaking quantity includes thirty-six unique articles exemplifying the wealthy range of scholarship during this box.
* includes thirty-six unique articles, written by way of overseas students.
* strains the roots of environmental philosophy in the course of the exploration of cultural traditions from world wide.
* Brings environmental philosophy into dialog with different fields and disciplines corresponding to literature, economics, ecology, and legislation.
* Discusses environmental difficulties that stimulate present debates.
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Additional info for A Companion to Environmental Philosophy (Blackwell Companions to Philosophy)
But there are others deserving of mention. The relation of belonging or inherent possession which binds a people to a land is at odds with the alienation and acquisition that accompanies commodification. Aboriginal writer Liz Johnson makes this point directly: ``The land is our old people and those of us who are still here today are of that same land. When I take a handful of dirt and say `This is ME,' it's true, the same as it was true when my early forefathers said it'' (1981, p. 13). And land, as Maori would say, has its own mauri, or life force (Rangihau, in King 1992, p.
The Huainanzi is thought to be a compilation which included ideas that were relatively more mature than many other works from the same period (Major 1993, pp. 30f). In this regard, it presents fairly explicit descriptions of interconnectedness between the different forms and modes of life, articulating rather clearly the origin of form, matter, and species. Chapter 4 of the Huainanzi focuses on topography in a broad and general way, discussing how the various aspects of the earth (such as the nine continents, the eight winds, and the six rivers) combine to have different effects on different creatures and on the formation of minerals.
Other) creatures suffer troubles and distress and are unable to practice love [ren] and righteousness [yi]; only man is capable of practicing them. (Other) creatures suffer trouble and distress and are unable to match themselves with Heaven and Earth; only man is capable of doing this. (Section 56, Fung 1953, Vol. 2, pp. 30±1) From passages like this, it seems that the low status of non-human species is a corollary of the elevated status of the human species. Indeed, it could be said in general of the thought of the Confucian tradition that, in emphasizing humanism, it requires that clear distinctions and dichotomies be formulated in order to distinguish the human from the non-human.