Study on Consequentialism in Vinaya Piṭaka ─In connection with the Possibility of Ecological Ethics of Buddhism

2012 ◽  
Vol 33 (null) ◽  
pp. 427-457
Author(s):  
한명숙
Keyword(s):  
Ecological Ethics

Co-Creator or Creative Predator?

2014 ◽  
Vol 18 (2) ◽  
pp. 99-121
Author(s):  
Daniel P. Scheid
Keyword(s):  
Evolutionary Process ◽  
Ecological Sustainability ◽  
Bill Of Rights ◽  
Ecological Ethics ◽  
Moral Ambiguity ◽  
Ecological Ethic

While the Catholic Church’s official teaching on the environment presents a hopeful and comprehensive ecological ethic rooted in the goodness of creation and humanity’s privileged role as co-creator, it does not sufficiently account for the violence of predation and humanity’s necessary participation in it. James Nash’s understanding of humans as altruistic, creative predators can further Catholic ecological ethics because it strikes a better balance between humanity’s call to love creation and the moral ambiguity of the evolutionary process. Humans as creative predators suggests three new understandings of what ecological sacrifice could entail: 1) to see the death of every creature, even if a morally justifiable death, as a kind of sacrifice; 2) to recognize that ecological sustainability may demand dramatic and subversive shifts in behavior; and 3) to sacrifice our tendency to view nonhumans instrumentally by advocating a Biotic Bill of Rights.

scholarly journals Integral Perspective on Happiness

2015 ◽  
Vol 5 (2) ◽  
pp. 93-106
Author(s):  
Joonas Uotinen
Keyword(s):  
Social Sciences ◽  
Philosophical Tradition ◽  
Integral Approach ◽  
Societal Implications ◽  
Subjective Happiness ◽  
Ecological Ethics ◽  
Road Map ◽  
The Enlightenment ◽  
Summum Bonum ◽  
The Social

A happiness science has emerged amidst, and spans, the social sciences. This research, despite the long philosophical tradition on happiness, is in its infancy and a robust theory of happiness is called for. I will review parts of the literature and some of the main happiness theories using Ken Wilber’s Integral approach. I will concentrate largely on Aristotle’s eudaimonia, as that has re-emerged into the centre of happiness discussions as a possible contender for the prevailing subjective happiness theories. The Integral approach seems to provide valuable insights into many happiness theories, juxtapose them in a comprehensible way, pinpoint deficiencies, and propose enhancements. Amongst other things, I will propose a new happiness theory combining John Kekes’ happiness theory with ecological ethics and I will conclude that enlightenment proves to be a good candidate for the ultimate good, or summum bonum, I will enlarge on Aristotle’s theory and propose that Wilber’s theory provides an ‘Integral road map towards eudaimonia enhanced – the enlightenment’. I will argue that eudaimonia and enlightenment, though superficially dissimilar, accord in surprising ways, to a great extent. I will discuss whether the discussion of happiness and morality is critically biased, and I will discuss the societal implications that Wilber’s conception of the human might have through its implications for happiness theories. 

scholarly journals The Food System and a Role for Ecological Ethics

2012 ◽  
Vol 25 (3) ◽  
Author(s):  
Isaac de Araujo Kreisman
Keyword(s):  
Food System ◽  
Ecological Ethics

scholarly journals Zwierzę w filozofii moralności

2004 ◽  
Vol 2 (1) ◽  
pp. 243-268
Author(s):  
Wiesław Dyk
Keyword(s):  
Nervous System ◽  
Animal Welfare ◽  
Evolutionary Psychology ◽  
The Other ◽  
Roman Law ◽  
Self Awareness ◽  
Human Beings ◽  
Ecological Ethics ◽  
Moral Dimension ◽  
The One

The discussion about the rights of animals is always up-to-date. The dichotomy division into philoanimalists and philohominists, although reasonable, is not satisfactory to everyone. It is too strongly associated with the division into people and things in Roman law. To avoid this association in the context of biocentric trends in ecological ethics, accomplishments of evolutionary psychology and the concept of animal welfare, it is suggested that a third moral dimension dealing with creatures with highly developed nervous system be introduced between moral objectivity of creatures with high perception and moral subjectivity of people - creatures characterized by self-awareness and reflexive awareness. Human beings on the one hand are responsible for recognizing their rights given by nature and on the other hand, they are obliged to create a law to protect themselves.

scholarly journals Philosophical Foundations of Ecological Ethics

2018 ◽  
Vol 1 (2) ◽  
pp. 13-21
Author(s):  
Hryhorii Vasianovych ◽  
Olena Budnyk ◽  
Hasrat Arjjumend
Keyword(s):  
Environmental Ethics ◽  
Natural Environment ◽  
Nature Management ◽  
Ecological Ethics ◽  
Human Race ◽  
Ecological Consciousness ◽  
Philosophical Foundations ◽  
The Earth ◽  
World Outlook ◽  
Ecological Thinking

This article substantiates the essence of ecological ethics in the context of modern scientific research. The emphasis lies on the need to develop a strategy and approach of human behavior amid the natural environment, rational nature management, protection and restoration of the surrounding world. The new methodological thinking is characterized by philosophical foundation of ecological ethics (ecological consciousness, ecological thinking, ecological values, ecological activity, etc.). The idea of development of environmental ethics based on principles of Christian and Philosophic noology is introduced. The world outlook is changing rapidly with its positive and negative aspects. It requires humanization of natural environment as well as a human being by forming ecological consciousness. There is a necessity of humanization of technosphere and abandoning technocratic thinking, which is anti-culture itself and, at times, it endangers human race on the Earth.

Deep Ecology and Liberalism: The Greener Implications of Evolutionary Liberal Theory

1996 ◽  
Vol 58 (4) ◽  
pp. 699-734 ◽  
Author(s):  
Gus diZerega
Keyword(s):  
David Hume ◽  
Adam Smith ◽  
Modern Society ◽  
Scientific Work ◽  
Deep Ecology ◽  
Recent Analysis ◽  
Michael Polanyi ◽  
Ecological Ethics ◽  
Natural Beauty ◽  
Liberal Thought

Liberalism and Deep Ecology are usually regarded as mutually exclusive. However, the “evolutionary” tradition of liberal thought, rooted in David Hume and Adam Smith, and including Michael Polanyi and F. A. Hayek, provides a foundation for their reconciliation. Linkage is through Hume and Smith's conception of sympathy, which today means empathy. For Hume, sympathy extends into the animal realm. Sympathy is essential for certain scientific work, and provides an foundation for both liberal and ecological ethics. Deep ecologists such as Arne Naess use the same concept. Linkage is first to biocentric ethics, and then, through examining natural beauty and, via Michael Polanyi's tacit knowledge, ecocentric ethics. The work of Hayek suggests how modern society might be harmonized with the requirements of nature. This deepens J. Baird Callicott's pioneering approach, uniting it with Lewis Hinchman's recent analysis. Liberalism's and Deep Ecology's foundations both benefit from their mutual integration.

Edward Schillebeeckx's Creation Theology as a Resource for Ecological Ethics

Horizons ◽  
2011 ◽  
Vol 38 (2) ◽  
pp. 253-273
Author(s):  
Erica Olson-Bang
Keyword(s):  
Environmental Ethics ◽  
Kingdom Of God ◽  
Ecological Crisis ◽  
Ecological Ethics ◽  
Global Community ◽  
Creation Theology ◽  
Present Practice ◽  
Fertile Soil ◽  
Ecological Ethic ◽  
Ethical Response

ABSTRACTAs the global community becomes increasingly attuned to the disastrous consequences of our long-standing environmental prodigality, Christians and Christian theologians are cultivating theological and ethical responses to the ecological crisis with the goal of fostering life-giving understandings of creation and ecophilic lifestyles. While many theologians and ethicists have heeded this call to read the signs of the environmental times, Schillebeeckx's creation theology remains an underutilized resource for developing an ethical response to this contemporary crisis. This article seeks to offer Schillebeeckx's theology of creation as fertile soil for nurturing an ecological ethic. This article highlights Schillebeeckx's growing ecological concerns, illustrates the connection between Schillebeeckx's theology of creation and his ecological consciousness, and transposes Schillebeeckx's emerging ecological themes into the register of environmental ethics. This ecological ethics emphasizes co-creativity with God in creation, ecological asceticism, following Christ's creational praxis, and actualizing the present practice of the coming kingdom of God.

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