A Companion to Environmental Philosophy (Blackwell by Dale Jamieson

By Dale Jamieson

A spouse 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.

* comprises thirty-six unique articles, written by way of overseas students.
* lines 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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Extra resources for A Companion to Environmental Philosophy (Blackwell Companions to Philosophy)

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M. (1996) Yellow Woman and a Beauty of the Spirit (New York: Simon and Schuster). ] Thornton, M. B. (1996) Living Maths (Melbourne: Boulder Valley Films). ] Trask, H. (1993) From a Native Daughter (Maine: Common Courage Press). ] Wainburranga, P. F. (1988) ``Talking History,'' Land Rights News 2, p. 46. ] Watson, H. and Chambers, W. (1989) Singing the Land, Signing the Land (Geelong, Victoria: Deakin University Press). ] Whitt, L. A. (1995) ``Indigenous peoples and the cultural politics of knowledge,'' in Issues in American Indian Cultural Identity, ed.

This is articulated in terms of Daoist counter-values such as nonassertiveness, weakness, and spontaneity; dao is sometimes presented as a principle of spontaneity, modeled according to the natural (zhiran) (Laozi, sections 17, 25; cf. Schwartz 1985, pp. 203ff). For the Daoist sage to act in a manner in accord with zhiran is for him not to create and facilitate, and perhaps to demolish, man-made, artificial norms, values, and institutions which, when superimposed on to human lives, forcibly alienate human beings both from other human beings and from their natural context (Laozi, sections 2, 28, 30, 32; see Chan 1961).

In this connection, it has been argued that Daoist philosophy provides the basis for an aesthetic structure of the world (Ames 1986; see also aesthetics). The metaphysical, ethical, and ontological aspects of Daoist philosophy call for attention. In the first instance, there is a call to human beings to observe and follow the ways of nature. This is articulated in terms of Daoist counter-values such as nonassertiveness, weakness, and spontaneity; dao is sometimes presented as a principle of spontaneity, modeled according to the natural (zhiran) (Laozi, sections 17, 25; cf.

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