SUNY series in Environmental Philosophy and Ethics

Much of early environmental ethics was born out of the belief that the ecological crisis can only truly be solved by overcoming a pernicious worldview that limits all intrinsic value to human beings. Returning to this originating impulse, Value, Beauty, and Nature contends that, to make progress within environmental ethics, philosophers must explicitly engage in environmental metaphysics. Grounded in an organicist process worldview, Brian G. Henning shows that it is possible to make progress in key debates within environmental philosophy, including those concerning the nature of intrinsic value; anthropocentrism; hierarchy; the moral significance of beauty; the nature of individuality; teleology and the naturalistic fallacy; and worldview reconstruction. A Whiteheadian fallibilistic, naturalistic, event ontology allows for the recovery of systematic, speculative metaphysical thought without a revanchist movement toward a necessitarian philosophia perennis. Thus, in contrast to the claims of environmental pragmatists, Value, Beauty, and Nature demonstrates that environmental ethics would greatly benefit from an adequate metaphysical foundation and, of the candidate metaphysical systems, Alfred North Whitehead's philosophy of organism is the most adequate.

Engages the global ecological crisis through a radical rethinking of what it means to inhabit the earth. Meditating on the work of American poet and environmental activist Gary Snyder and thirteenth-century Japanese Zen Master Eihei Dōgen, Jason M. Wirth draws out insights for understanding our relation to the planet's ongoing ecological crisis. He discusses what Dōgen calls "the Great Earth" and what Snyder calls "the Wild" as being comprised of the play of waters and mountains, emptiness and form, and then considers how these ideas can illuminate the spiritual and ethical dimensions of place. The book culminates in a discussion of earth democracy, a place-based sense of communion where all beings are interconnected and all beings matter. This radical rethinking of what it means to inhabit the earth will inspire lovers of Snyder's poetry, Zen practitioners, environmental philosophers, and anyone concerned about the global ecological crisis. Jason M. Wirth is Professor of Philosophy at Seattle University. He is the author of Schelling's Practice of the Wild: Time, Art, Imagination and The Conspiracy of Life: Meditations on Schelling and His Time; the translator of The Ages of the World by F. W. J. Schelling; and the coeditor (with Patrick Burke) of The Barbarian Principle: Merleau-Ponty, Schelling, and the Question of Nature, all published by SUNY Press.

A rich hermeneutic account of the way virtue is understood and developed. Despite its ancient roots, virtue ethics has only recently been fully appreciated as a resource for environmental philosophy. Other approaches dominated by utilitarian and duty-based appeals for sacrifice and restraint have had little success in changing behavior, even to the extent that ecological concerns have been embraced. Our actions often do not align with our beliefs. Fundamental to virtue ethics is an acknowledgment that neither good ethical rules nor good intentions are effective absent the character required to bring them to fulfillment. Brian Treanor builds on recent work on virtue ethics in environmental philosophy, finding an important grounding in the narrative theory of philosophers like Paul Ricoeur and Richard Kearney. Character and ethical formation, Treanor argues, are intimately tied to our relationship with the narratives through which we view the human place in the natural world. By reframing environmental questions in terms of individual, social, and environmental narratives about flourishing, Emplotting Virtue offers a powerful vision of how we might remake our character so as to live more happily, more sustainably, and more virtuously in a diverse, beautiful, wondrous, and fragile world.

Explores the evolution of Heidegger's thinking about nature and its relevance for environmental ethics. In Naturalizing Heidegger, David E. Storey proposes a new interpretation of Heidegger's importance for environmental philosophy, finding in the development of his thought from the early 1920s to his later work in the 1940s the groundwork for a naturalistic ontology of life. Primarily drawing on Heidegger's engagement with Nietzsche, but also on his readings of Aristotle and the biologist Jakob von Uexküll, Storey focuses on his critique of the nihilism at the heart of modernity, and his conception of the intentionality of organisms and their relation to their environments. From these ideas, a vision of nature emerges that recognizes the intrinsic value of all living things and their kinship with one another, and which anticipates later approaches in the philosophy of nature, such as Hans Jonas's phenomenology of life and Evan Thompson's contemporary attempt to naturalize phenomenology. David E. Storey is Assistant Professor of the Practice of Philosophy at Boston College.

An original and insightful account of nature and our place in it from one of France's preeminent historians of philosophy. One of France's preeminent historians of philosophy, Marcel Conche has written and translated more than thirty-five books and is recognized for his groundbreaking and authoritative work in Greek philosophy, as well as on Montaigne. In Philosophizing ad Infinitum, one of his most remarkable and daring books, Conche articulates a unique and powerful understanding of nature, inclusive of humanity, as infinite in time and space-ever self-renewing, eternal, and beyond complete understanding or control. In today's world the notion of infinity is at the core of the crisis humanity faces understanding nature. For the last two hundred years economies have been running at full speed, fueled by the implicit belief that natural resources are infinite; however, it is clear that they are not and that humanity needs to radically rethink the foundations of environmental and economic systems. Conche seeks to begin this rethinking, illustrating along the way insightful and sometimes unorthodox ideas about Plato, Aristotle, Epicurus, Montaigne, Nietzsche, Bergson, and others.

Explores the ancient and perennial notion of the four elements as environmental ideas. Bachelard called them "the hormones of the imagination." Hegel observed that, "through the four elements we have the elevation of sensuous ideas into thought." Earth, air, fire, and water are explored as both philosophical ideas and environmental issues associated with their classical and perennial conceptions. David Macauley embarks upon a wide-ranging discussion of their initial appearance in ancient Greek thought as mythic forces or scientific principles to their recent reemergence within contemporary continental philosophy as a means for understanding landscape and language, poetry and place, the body and the body politic. In so doing, he shows the importance of elemental thinking for comprehending and responding to ecological problems. In tracing changing views of the four elements through the history of ideas, Macauley generates a new vocabulary for and a fresh vision of the environment while engaging the elemental world directly with reflections on their various manifestations. David Macauley is Associate Professor of Philosophy and Environmental Studies at Penn State University, Brandywine. He is the editor of Minding Nature: The Philosophers of Ecology.

Proposes a nonanthropocentric reassessment of key themes and approaches in environmental philosophy In A World Not Made for Us, Keith R. Peterson provides a broad reassessment of the field of environmental philosophy, taking a fresh and critical look at three classical problems of environmentalism: the intrinsic value of nature, the need for an ecological worldview, and a new conception of the place of humankind in nature. He makes the case that a genuinely critical environmental philosophy must adopt an ecological materialist conception of the human, a pluralistic value theory that emphasizes the need for value prioritization, and a stratified categorial ontology that affirms the basic principle of human asymmetrical dependence on more-than-human nature. Integrating environmental ethics with the latest work in political ecology, Peterson argues it is important to understand that the world is not made for us, and that coming to terms with this fact is a condition for survival in future human and more-than-human communities of liberation and solidarity.

Toward Environmental Wholeness proposes a new understanding of environmental wholeness that is needed to address the ethical challenges posed by environmental and climate crises. Relying on the studies of numerous historians, Patrick H. Byrne traces the complex developments in environmental and climate change sciences and how they have posed complex ethical challenges. Drawing upon the thought of Bernard Lonergan, he shows how seemingly contradictory contributions from diverse ethical traditions can be brought together into a framework for responding to what the developing sciences are telling us about our current situation and evaluating our realistic options. Byrne reveals how the limitations of a utilitarian approach to environmental ethics had to be expanded into more holistic approaches and the difficulties those approaches encountered-especially the Romantic notions of a pristine, unchanging nature to be preserved and humans as alien. Environmental and climate change sciences have revealed the complex, dynamic natural and human systems that now call for a more dynamic vision of the whole as the basis for environmental ethics. The book also examines how the initiatives of Pope Francis' Laudato si' and the United Nations' Strategic Development Goals are responding to these challenges.

Against the idea of social contract theories that suggest humans invented the political, Gerard Kuperus argues that we have always been political and that our species came into existence in a world that was already political. By studying the rich social and political lives of other animals, Ecopolitics provides suggestions for how to think and feel differently about ourselves, our relationship to other people, and to the places and beings around us. Kuperus suggests we understand ourselves as part of an eco-political community consisting of humans and other living beings as well as inanimate objects. By recognizing nature itself as utterly political and seeing ourselves as a part of this larger political unity, we can come to face the real challenges of our times. This means that we are not simply putting ourselves in nature as we are. We are also changing who we are.

Follows Alexander von Humboldt and Aimé Bonpland as they travel together in South America and then go their separate ways, in the process illustrating two very different ways of understanding humanity's place in the natural world. In Ecology on the Ground and in the Clouds, Andrea Nye raises a question: In a time of climate change and environmental crisis, where should we look for inspiration? Is it to Alexander von Humboldt, the "inventor of nature" who viewed the cosmos from the lofty peak of Mount Chimborazo? Or is it to Humboldt's travel partner, the botanist Aimé Bonpland, who left Europe behind for forty years of conservation, agroforestry, and cooperative farming in the newly independent Republic of Argentina? For Bonpland, order and harmony are not unveiled with European reason and insight; they are made on the ground by intelligent, honorable, and diverse working men and women. Cosmos is not a hidden balance of nature; it is order in thought and action that ensures what we do is coherent and for the common good. It is fair and efficient government, just adjudication of disputes, and good management. It is loving attention to intricate "cogs and wheels" of natural processes at the same time as imagining new forms of beauty and stability in human communities and working landscapes.

Articulates the fundamental importance of ontology to Hans Jonas's environmental ethics. Despite his tremendous impact on the German Green Party and the influence of his work on contemporary debates about stem cell research in the United States, Hans Jonas's (1903–1993) philosophical contributions have remained partially obscured. In particular, the ontological grounding he gives his ethics, based on a phenomenological engagement with biology to bridge the "is-ought" gap, has not been fully appreciated. Theresa Morris provides a comprehensive overview and analysis of Jonas's philosophy that reveals the thread that runs through all of his thought, including his work on the philosophy of biology, ethics, the philosophy of technology, and bioethics. She places Jonas's philosophy in context, comparing his ideas to those of other ethical and environmental philosophers and demonstrating the relevance of his thought for our current ethical and environmental problems. Crafting strong supporting arguments for Jonas's insightful view of ethics as a matter of both reason and emotion, Morris convincingly lays out his account of the basis of our responsibilities not only to the biosphere but also to current and future generations of beings. Theresa Morris is a Visiting Faculty Member in Philosophy at Bennington College.