Download PDF by Dale Jamieson: A Companion to Environmental Philosophy (Blackwell

By Dale Jamieson

A significant other to Environmental Philosophy is a pioneering paintings within the burgeoning box of environmental philosophy. This ground-breaking quantity comprises thirty-six unique articles exemplifying the wealthy range of scholarship during this box.

* includes thirty-six unique articles, written through overseas students.
* strains the roots of environmental philosophy throughout the exploration of cultural traditions from worldwide.
* Brings environmental philosophy into dialog with different fields and disciplines comparable to literature, economics, ecology, and legislation.
* Discusses environmental difficulties that stimulate present debates.

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Additional resources for A Companion to Environmental Philosophy (Blackwell Companions to Philosophy)

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Both uses imply gradients on a scale rather than polar opposites. As employed by Zou Yan and others in the Yin-Yang School, yin and yang became paradigms of a complementary (non-antagonistic) dualism, whereby phenomena could be analyzed in terms of shifting proportions of yin and yang; a predominantly yin phenomenon always contained at least a germ of yang and vice versa (Major 1993, pp. 28f). Thinkers belonging to the Yin-Yang School, in keeping with a trend set by others before them, practiced divination using the yin-yang and wuxing concepts (Fung 1951, Vol.

Roberts et al. 1995, p. 14) One obvious way to fail to appreciate the value of something is to distort or diminish its value. The treatment of the bodies of Truganinny and her husband, described above, is a particularly egregious instance of disrespect. 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.

In this sense, Andean agricultural knowledge itself is tied or tethered to the land, or better perhaps, generated from it: To raise a chacra is not merely to domesticate plants and animals; it is to nurture lovingly and respectfully, in other words, to nurture ritually, together with plants and animals, the soils, waters, micro-climates and, in general, the whole land. (ibid, p. 24) Given the affiliational ties that bind humans to the non-human, to the land and its constituent beings, respect is the most fitting and revealing moral response.

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