Works by J. Baird Callicott
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- In Defense of the Land Ethic: Essays in Environmental Philosophy.J. Baird Callicott (ed.) -1989 - SUNY Press.In Defense of the Land Ethic: Essays in Environmental Philosophy brings into a single volume J. Baird Callicotts decade-long effort to articulate, defend, and extend the seminal environmental philosophy of Aldo Leopold. A leading voice in this new field, Callicott sounds the depths of the proverbial iceberg, the tip of which is The Land Ethic. The Land Ethic, Callicott argues, is traceable to the moral psychology of David Hume and Charles Darwins classical account of the origin and evolution of Humes (...) moral sentiments. Leopold adds an ecological vision of organic nature to these foundations. How can an evolutionary and ecological environmental ethic bridge the gap between is and ought? How may wholesspecies, ecosystems, and the biosphere itselfbe the direct objects of moral concern? How may the intrinsic value of nonhuman natural entities and nature as a whole be justified? In addition to confronting and resolving these distinctly philosophical queries, Callicott engages in lively debate with proponents of animal liberation and rightsfinally to achieve an integrated theory of animal welfare and environmental ethics. He critically discusses the land ethic that is alleged to have prevailed among traditional American Indian peoples and points toward a new and equally revolutionary environmental aesthetic. (shrink)
- Animal Liberation.J. Baird Callicott -1980 -Environmental Ethics 2 (4):311-338.The ethical foundations of the “animal liberation” movement are compared with those of Aldo Leopold’s “land ethic,” which is taken as the paradigm for environmental ethics in general. Notwithstanding certain superficial similarities, more profound practical and theoretical differences are exposed. While only sentient animals are moraIly considerable according to the humane ethic, the land ethic includes within its purview plants as weIl as animals and even soils and waters. Nor does the land ethic prohibit the hunting, killing, and eating ofcertain (...) animal species, in sharp contrast to the humane ethic. The humane ethic rests upon Benthamic foundations: pain is taken to be the ultimate evil and it is reductive or atomistic in its moral focus. The land ethic, on the other hand, is holistic in the sense that theintegrity, stability, and beauty of the biotic community is its summum bonum. A classical antecedent of some of the formal characteristics of the land ethic is found in Plato’s moral philosophy. Special consideration is given to the differing moral status of domestic and wild animals in the humane and land ethics and to the question of moral vegetarianism. (shrink)
- Beyond the Land Ethic: More Essays in Environmental Philosophy.J. Baird Callicott (ed.) -1999 - State University of New York Press.A leading theorist addresses a wide spectrum of topics central to the field of environmental philosophy.
- Thinking Like a Planet: The Land Ethic and the Earth Ethic.J. Baird Callicott -2013 - New York, US: Oup Usa.Bringing together ecology, evolutionary moral psychology, and environmental ethics, J. Baird Callicott counters the narrative of blame and despair that prevails in contemporary discussions of climate ethics and offers a fresh, more optimistic approach.
- In Defense of the Land Ethic : Essays in Environmental Philosophy, coll. « SUNY Series in Philosophy and Biology ».J. Baird Callicott -1989 -Revue Philosophique de la France Et de l'Etranger 179 (4):642-642.
- The Great New Wilderness Debate.J. Baird Callicott &Michael P. Nelson (eds.) -1998 - University of Georgia Press.The Great New Wilderness Debate is an expansive, wide-ranging collection that addresses the pivotal environmental issues of the modern era. This eclectic volume on the varied constructions of “wilderness” reveals the recent controversies that surround those conceptions, and the gulf between those who argue for wilderness "preservation" and those who argue for "wise use." J. Baird Callicott and Michael P. Nelson have selected thirty-nine essays that provide historical context, range broadly across the issues, and set forth the positions of the (...) debate. Beginning with such well-known authors as Ralph Waldo Emerson, Henry David Thoreau, John Muir, and Aldo Leopold, the collection moves forward to the contemporary debate and presents seminal works by a number of the most distinguished scholars in environmental history and environmental philosophy. The Great New Wilderness Debate also includes essays by conservation biologists, cultural geographers, environmental activists, and contemporary writers on the environment. (shrink)
- Earth's Insights: A Multicultural Survey of Ecological Ethics From the Mediterranean Basin to the Australian Outback.J. Baird Callicott -1994 - University of California Press.The environmental crisis is global in scope, yet contemporary environmental ethics is centered predominantly in Western philosophy and religion. _Earth's Insights_ widens the scope of environmental ethics to include the ecological teachings embedded in non-Western worldviews. J. Baird Callicott ranges broadly, exploring the sacred texts of Islam, Hinduism, Jainism, Taoism, Confucianism, and Zen Buddhism, as well as the oral traditions of Polynesia, North and South America, and Australia. He also documents the attempts of various peoples to put their environmental ethics (...) into practice. Finally, he wrestles with a question of vital importance to all people sharing the fate of this small planet: How can the world's many and diverse environmental philosophies be brought together in a complementary and consistent whole? (shrink)
- In Defense of the Land Ethic.J. Baird Callicott -1991 -Philosophy East and West 41 (3):437-441.
- Beyond the Land Ethic: More Essays in Environmental Philosophy.J. Baird Callicott -2001 -Environmental Values 10 (1):138-141.
- The Case against Moral Pluralism.J. Baird Callicott -1990 -Environmental Ethics 12 (2):99-124.Despite Christopher Stone’s recent argument on behalf of moral pluralism, the principal architects of environmental ethics remain committed to moral monism. Moral pluralism fails to specify what to do when two or more of its theories indicate inconsistent practical imperatives. More deeply, ethical theories are embedded in moral philosophies and moral pluralism requires us to shift between mutually inconsistent metaphysics of morals, most of which are no Ionger tenable in light of postmodern science. A univocal moral philosophy-traceable to David Hume’s (...) and Adam Smith’s theory of moral sentiments, grounded in evolutionary biology by Charles Darwin, and latterly extended to the environment by Aldo Leopold-provides a unified, scientifically supported world view and portrait of human nature in whichmultiple, lexically ordered ethics are generated by multiple human, “mixed,” and “biotic” community memberships. (shrink)
- Non-Anthropocentric Value Theory and Environmental Ethics.J. Baird Callicott -1984 -American Philosophical Quarterly 21 (4):299 - 309.
- Intrinsic value, quantum theory, and environmental ethics.J. Baird Callicott -1985 -Environmental Ethics 7 (3):257-275.The central and most recalcitrant problem for environmental ethics is the problem of constructing an adequate theory of intrinsic value for nonhuman natural entities and for nature as a whole. In part one, I retrospectively survey the problem, review certain classical approaches to it, and recommend one as an adequate, albeit only partial, solution. In part two, I show that the classical theory of inherent value for nonhuman entities and nature as a whole outlined in part one is inconsistent with (...) a contemporary scientific world view because it assumes the validity of the classical Cartesian partition between subject and object which has been overturned by quantum theory. Based upon the minimalistic Copenhagen Interpretation of quantum theory, I then develop a theory of inherent value which does not repose upon the obsolete subject/object and ancillary fact/value dichotomies. In part three, I suggest that a more speculative metaphysical interpretation of quantum theory--one involving the notion ofreal internal relations anda holistic picture of nature-permits a principle of “axiological complementary,” a theory of “intrinsic”-as opposed to “inherent”-value in nature as a simple extension of ego. (shrink)
- Nature in Asian Traditions of Thought: Essays in Environmental Philosophy.J. Baird Callicott &Roger T. Ames (eds.) -1989 - State University of New York Press.The contributors, not identified except by name, are mostly westerners. No bibliography. Paperback edition ($12.95) not seen. Annotation copyrighted by Book News, Inc., Portland, OR.
- Environmental ethics: An overview.J. Baird Callicott -forthcoming -Encyclopedia of Bioethics.
- The metaphysical implications of ecology.J. Baird Callicott -1986 -Environmental Ethics 8 (4):301-316.Although ecology is neither a universal nor foundational science, it has metaphysical implications because it profoundly alters traditional Western concepts of terrestrial nature and human being. I briefly sketch the received metaphysical foundations of the modem world view, set out a historical outline of an emerging ecological world view, and identify its principal metaphysical implications. Among these the most salient are a field ontology, the ontological subordination of matter to energy, internal relations, and systemic (as opposed to oceanic) holism. I (...) treat moral psychology as a special case of the metaphysical implications of ecology. Ecology undermines the concept of a separable ego or social atom and thus renders obsolete any ethics which involves the concepts of “self” and “other” as primitive terms. (shrink)
- Intrinsic Value in Nature: A Metaethical Analysis.J. Baird Callicott -1995 -Electronic Journal of Analytic Philosophy 3 (5).
- Current Normative Concepts in Conservation.J. Baird Callicott,Larry B. Crowder &Karen Mumford -1999 -Conservation Biology 13 (1):22-35.A plethora of normative conservation concepts have recently emerged, most of which are ill-defined: biological diversity, biological integrity, ecological restoration, ecological services, ecological rehabilitation, ecological sustainability, sustainable development, ecosystem health, ecosystem management, adaptive management, and keystone species are salient among them. These normative concepts can be organized and interpreted by reference to two new schools of conservation philosophy, compositionalism and functionalism. The former comprehends nature primarily by means of evolutionary ecology and considers Homo sapiens separate from nature. The latter comprehends (...) nature primarily by means of ecosystem ecology and considers Homo sapiens a part of nature. Biological diversity, biological integrity, and ecological restoration belong primarily in the compositionalist glossary; the rest belong primarily in the functionalist glossary. The former set are more appropriate norms for reserves, the latter for areas that are humanly inhabited and exploited. In contrast to the older schools of conservation philosophy, preservationism and resourcism, compositionalism and functionalism are complementary, not competitive and mutually exclusive. As the historically divergent ecological sciences—evolutionary ecology and ecosystem ecology—are increasingly synthesized, a more unified philosophy of conservation can be envisioned. (shrink)
- The Pragmatic Power and Promise of Theoretical Environmental Ethics: Forging a New Discourse.J. Baird Callicott -2002 -Environmental Values 11 (1):3-25.Pragmatist environmental philosophers have (erroneously) assumed that environmental ethics has made little impact on environmental policy because environmental ethics has been absorbed with arcane theoretical controversies, mostly centred on the question of intrinsic value in nature. Positions on this question generate the allegedly divisive categories of anthropocentrism/nonanthropocentrism, shallow/deep ecology, and individualism/holism. The locus classicus for the objectivist concept of intrinsic value is traceable to Kant, and modifications of the Kantian form of ethical theory terminate in biocentrism. A subjectivist approach to (...) the affirmation of intrinsic value in nature has also been explored. Because of the academic debate about intrinsic value in nature, the concept of intrinsic value in nature has begun to penetrate and reshape the discourse of environmental activists and environmental agency personnel. In environmental ethics, the concept of intrinsic value in nature functions similarly to way the concept of human rights functions in social ethics. Human rights has had enormous pragmatic efficacy in social ethics and policy. The prospective adoption of the Earth Charter by the General Assembly of the United Nations may have an impact on governmental environmental policy and performance similar to the impact on governmental social policy and behaviour of the adoption by the same body in 1948 of the Universal Declaration of Human Rights. Belatedly, but at last, the most strident Pragmatist critics of the concept of intrinsic value in nature now acknowledge its pragmatic power and promise. (shrink)
- Rolston on intrinsic value: A deconstruction.J. Baird Callicott -1992 -Environmental Ethics 14 (2):129-143.Central to Holmes Rolston’s Environmental Ethics is the theoretical quest of most enviromnental philosophers for a defensible concept of intrinsic value for nonhuman natural entities and nature as a whole. Rolston’s theory is similar to Paul Taylor’s in rooting intrinsic value in conation, but dissimilar in assigning value bonuses to consciousness and self-consciousness and value dividends to organic wholes andelemental nature. I argue that such a theory of intrinsic value flies in the face of the subject/object and fact/value dichotomies of (...) the metaphysical foundations of modem science—a problem Rolston never directly confronts. The modern scientific world view is obsolete. A post-modem scientific world view provides for a range of potential values in nature actualizable upon interaction with consciousness. The bestthat a modem scientific world view can provide are subject-generated—though not necessarily subject-centered—values in nature. (shrink)
- Do Deconstructive Ecology and Sociobiology Undermine Leopold’s Land Ethic?J. Baird Callicott -1996 -Environmental Ethics 18 (4):353-372.Recent deconstructive developments in ecology (doubts about the existence of unified communities and ecosystems, the diversity-stability hypothesis, and a natural homeostasis or “balance of nature”; and an emphasis on “chaos,” “perturbation,” and directionless change in living nature) and the advent of sociobiology (selfish genes) may seem to undermine the scientific foundations of environmental ethics, especially the Leopold land ethic. A reassessment of the Leopold land ethic in light of these developments (and vice versa) indicates that the land ethic is still (...) a viable environmental ethic, if judiciously updated and revised. (shrink)
- Philosophical abstracts.J. Baird Callicott -1984 -American Philosophical Quarterly 21 (4).No categories
- Was Aldo Leopold a Pragmatist? Rescuing Leopold from the Imagination of Bryan Norton.J. Baird Callicott,William Grove-Fanning,Jennifer Rowland,Daniel Baskind,Robert Heath French &Kerry Walker -2009 -Environmental Values 18 (4):453 - 486.Aldo Leopold was a pragmatist in the vernacular sense of the word. Bryan G. Norton claims that Leopold was also heavily influenced by American Pragmatism, a formal school of philosophy. As evidence, Norton offers Leopold's misquotation of a definition of right (as truth) by political economist, A.T. Hadley, who was an admirer of the philosophy of William James. A search of Leopold's digitised literary remains reveals no other evidence that Leopold was directly influenced by any actual American Pragmatist or by (...) Pragmatism (although he may have been indirectly influenced by Pragmatism early in his career). A 1923 reference, by Leopold, to Hadley and Hadley's putative definition of truth, cited by Norton, is dripping with irony. Leopold, as he matured philosophically, regarded a profound cultural shift from anthropocentric dominionism and consumerism to an evolutionary-ecological worldview and an associated non-anthropocentric 'land ethic' to be necessary for successful and sustainable conservation. Hadley espoused a brutal form of Social Darwinism and his philosophy, as expressed in the book of Hadley's that Norton cites, is politically reactionary, militaristic and unconcerned with conservation. Leopold's mature philosophy and Hadley's – far from consonant, as Norton claims – are diametrically opposed. (shrink)
- Traditional american indian and western european attitudes toward nature: An overview.J. Baird Callicott -1982 -Environmental Ethics 4 (4):293-318.A generalized traditional Western world view is compared with a generalized traditional American Indian world view in respect to the practical relations implied by either to nature. The Western tradition pictures nature as material, mechanical, and devoid of spirit (reserving that exclusively for humans), while the American Indian tradition pictures nature throughout as an extended family or society of living, ensouled beings. The former picture invites unrestrained exploitation of nonhuman nature, while the latter provides the foundations for ethical restraint in (...) relation to nonhuman nature. This conclusion is defended against disclaimers by Calvin Martin and Tom Regan. (shrink)
- The Value of Ecosystem Health.J. Baird Callicott -1995 -Environmental Values 4 (4):345 - 361.The concept of ecosystem health is problematic. Do ecosystems as such exist? Is health an objective condition of organisms or is it socially constructed? Can 'health' be unequivocally predicated of ecosystems? Is ecosystem health both objective and valuative? Are ecosystem health and biological integrity identical? How do these concepts interface with the concept of biodiversity? Ecosystems exist, although they are turning out to be nested sets of linked process-functions with temporal boundaries, not tangible superorganisms with spatial boundaries. Ecosystem health – (...) or normal occurrence of ecological processes and functions – is an objective condition of ecosystems, although the concept of ecosystem health allows some room for personal and social determination or construction. Ecosystem health is prudentially, aesthetically, and intrinsically valuable, although the value of ecosystem health is subjectively conferred. Biodiversity and biological integrity are different from, but not unrelated to, ecosystem health. Together these three normative concepts represent complementary conservation goals. (shrink)
- The Land Ethic and the Earth Ethic(s).J. Baird Callicott -2021 -Ethics, Policy and Environment 24 (1):27-43.The Anthropocene and the Holocene are coeval. Preserving the Holocene/Anthropocene climate is the overarching concern of twenty-first-century environmental philosophy and ethics. The second wave of the environmental crisis—ozone thinning, biodiversity erosion, and climate change—crested in the mid-1980s and is global in scale. The land ethic is local in scale. Therefore, an earth ethic is needed. Leopold sketched several in 1923: a three-pronged virtue ethic, a care ethic for posterity, an ethic of respect for the living planet. An individualistic ethic for (...) distant future generations falls afoul of the non-identity paradox. Fiduciary care for global civilization can serve as a surrogate. (shrink)
- A critique of and an alternative to the wilderness idea.J. Baird Callicott -forthcoming -Environmental Ethics, A. Light and H. Rolston (Eds), Blackwell Publishing, Oxford.
- Elements of an Environmental Ethic: Moral Considerability and the Biotic Community.J. Baird Callicott -1979 -Environmental Ethics 1 (1):71-81.
- (1 other version)The Topos of Mu and the Predicative Self.J. Baird Callicott -2023 -Dialogue and Universalism 33 (2):9-35.Terminologically, the “topos of mu” and the “predicative self” originated in the Kyoto School and are traceable to the work of its founder NISHIDA Kitarō. The full phrase was coined by NAKAMURA Yūjirō. Conceptually, the topos of mu or place of nothingness is Nishida’s development of the Buddhist notion of anatta or no self and radiating out from that locus of emptiness is a self constituted by its predicates or the things to which it is connected by an existential copula. (...) Deeply ingrained in Western languages, metaphysics, and religion is the subjective self, in both the linguistic and psychological senses of “subjective.” That Buddhism, as reworked by the Kyota School, or Daoism, or any other non-Western tradition of thought, will catch on in the West was a puerile fantasy of some members of the first generation of environmental philosophers. There is a good chance, however, that the Western worldview may evolve toward a similar conception of the self—as ecological, relational, or systems thinking becomes ever more ingrained. We in the West may come to understand that we are constituted by our social and environmental relationships, in which we are deeply embedded and on which we are utterly dependent, such that world care is the essence of self-help. (shrink)No categories
- Conceptual resources for environmental ethics in asian traditions of thought: A propaedeutic.J. Baird Callicott -1987 -Philosophy East and West 37 (2):115-130.
- ‘Back Together Again’ Again.J. Baird Callicott -1998 -Environmental Values 7 (4):461-475.Response to Dale Jamieson's article 'Animal Liberation is an Environmental Ethic' in Environmental Values Vol. 7, No. 1.
- Silencing Philosophers: Minteer and the Foundations of Anti-foundationalism.J. Baird Callicott -1999 -Environmental Values 8 (4):499-516.In 'No Experience Necessary: Foundationalism and the Retreat from Culture in Environmental Ethics'. Ben A. Minteer forgivably misconstrues my critique of moral pluralism. Contrary to Minteer’s representation: I do not accuse moral pluralists of ‘moral promiscuity’: nor do I posit a ‘master principle’ to govern all human action respecting the environment: and although I offer conceptual foundations for environmental ethics, I do not claim that they rest on certain, a priori, and non-empirical intuitions. Rather, the conceptual foundations I offer for (...) environmental ethics are largely scientific. Contrary to Minteer’s representation: I do consider a multiplicity of contexts in which ethical actions are situated: and I do respectfully attend to and creatively engage a variety of cultural points of view, both western and nonwestern. in constructing environmental ethics. Anti-foundationalists, such as Minteer and Bryan G. Norton, ironically pose an insidious threat to democratic discussion and debate of environmental values, because they themselves posit, but do not frankly acknowledge, foundational beliefs. (shrink)
- The Land Ethic.J. Baird Callicott -1991 - In Dale Jamieson,A Companion to Environmental Philosophy. Wiley-Blackwell. pp. 204–217.This chapter contains sections titled: The Darwinian roots of the land ethic The evolutionary origin of ethics The development of ethics correlative to the development of society The land ethic as the next step in the Darwinian society‐ethics pas de deux The holism of the land ethic and its antecedents The holism of the land ethic and the problem of eco‐fascism Prioritizing the duties generated by membership in multiple communities The priority (second‐order) principles applied to the old‐growth forest quandary The (...) land ethic in the time of a shifting science of ecology. (shrink)No categories
- The Pragmatic Power and Promise of Theoretical Environmental Ethics.J. Baird Callicott -2005 - In Arthur W. Galston & Christiana Z. Peppard,Expanding horizons in bioethics. Norwell, MA: Springer. pp. 185--208.
- (1 other version)Agroecology in context.J. Baird Callicott -1988 -Journal of Agricultural and Environmental Ethics 1 (1):3-9.Agriculture and medicine palpably manifest a culture's world view. Correspondingly, changes in agriculture and medicine may be barometers of change in a culture's overall outlook. Conventional industrial agriculture and modern surgical/chemical medicine clearly express the Newtonian mechanical model of nature. The modern classical world view represents nature to be an externally related, atomic, reductive, material, and mechanical aggregate. Modern medicine, correspondingly, treats the body as an elaborate mechanism and industrial agriculture regards soil as a substratum for monocultures assembled from fossil (...) fuels, synthetic fertilizers, and chemical pesticides. The nascent agroecology and wellness movements each express and reflect the new paradigm variously emerging from ecology and quantum physics. Ecology and the new physics, each in its own way, represent nature to be an internally related, systemic, integrated, organic whole. Agroecology translates this abstract new vision into a concrete agricultural vocabulary: The farmstead is regarded as an artificial ecosystem with a multiplicity of diverse plant and animal constituents interacting with one another and with environing natural ecosystems in complex and mutually supporting ways. (shrink)
- Hume’s Is/Ought Dichtomy and the Relation of Ecology to Leopold’s Land Ethic.J. Baird Callicott -1982 -Environmental Ethics 4 (2):163-174.Environmental ethics in its modem classical expression by Aldo Leopold appears to fall afoul of Hume’s prohibition against deriving ought-statements from is-statements since it is presented as a logical consequence of the science of ecology. Hume’s is/ought dichotomy is reviewed in its historical theoretical context. A general formulation bridging is and ought, in Hume’s terms, meeting his own criteria for sound practical argument, is found. It is then shown that Aldo Leopold’s land ethic is expressible as a special case of (...) this general formulation. Hence Leopold’s land ethic, despite its direct passage from descriptive scientific premises to prescriptive normative conclusions, is not in violation of any logical strictures which Hume would impose upon axiological reasoning. (shrink)
- Environmental Philosophy in Asian Traditions of Thought.J. Baird Callicott &James McRae (eds.) -2014 - SUNY Press.Seminal essays on environmental philosophy from Indian, Chinese, and Japanese traditions of thought. Environmental Philosophy in Asian Traditions of Thought provides a welcome sequel to the foundational volume in Asian environmental ethics Nature in Asian Traditions of Thought. That volume, edited by J. Baird Callicott and Roger T. Ames and published in 1989, inaugurated comparative environmental ethics, adding Asian thought on the natural world to the developing field of environmental philosophy. This new book, edited by Callicott and James McRae, includes (...) some of the best articles in environmental philosophy from the perspective of Asian thought written more recently, some of which appear in print for the first time. Leading scholars draw from the Indian, Chinese, and Japanese traditions of thought to provide a normative ethical framework that can address the environmental challenges being faced in the twenty-first century. Hindu, Buddhist, Confucian, and Daoist approaches are considered along with those of Zen, Japanese Confucianism, and the contemporary philosophy of the Kyoto School. An investigation of environmental philosophy in these Asian traditions not only challenges Western assumptions, but also provides an understanding of Asian philosophy, religion, and culture that informs contemporary environmental law and policy. J. Baird Callicott is University Distinguished Research Professor of Philosophy at the University of North Texas and author and editor of many books, including Beyond the Land Ethic: More Essays in Environmental Philosophy, also published by SUNY Press. James McRae is Associate Professor of Philosophy and Religion at Westminster College in Missouri. He is the coeditor (with Robert Arp and Adam Barkman) of The Philosophy of Ang Lee. (shrink)No categories
- Wetland gloom and wetland glory.J. Baird Callicott -2003 -Philosophy and Geography 6 (1):33 – 45.Mountains were once no less feared and loathed than wetlands. Mountains, however, were aesthetically rehabilitated (in part by modern landscape painting), but wetlands remain aesthetically reviled. The three giants of American environmental philosophy--Thoreau, Muir, and Leopold--all expressed aesthetic appreciation of wetlands. For Thoreau and Muir--both of whom were a bit misanthropic and contrarian--the beauty of wetlands was largely a matter of their floral interest and wildness (freedom from human inhabitation and economic exploitation). Leopold's aesthetic appreciation of wetlands was better informed (...) by evolutionary natural history and ecology. For example, cranes--wetland denizens--are more ancient than other large American avifauna and this evolutionary information and perspective enhances our aesthetic experience of them; and the ecological relationships between wetland species--such as sphagnum moss, tamaracks, and pitcher plants--informs our aesthetic experience of the wetlands biotic community. The Leopold land aesthetic involves all sensory modalities, emphasizes cognition as well as sensation (in this regard it may fruitfully be compared to the philosophy of Kant), and is more akin to an aesthetic of muisic than to an aesthetic of painting. (shrink)
- Linking Ecology and Ethics for a Changing World: Values, Philosophy, and Action.Juan J. Armesto,J. Baird Callicott,Clare Palmer,S. T. A. Pickett &Ricardo Rozzi (eds.) -2013 - Dordrecht: Imprint: Springer.Ecological sciences have informed environmental ethics from its inception as a scholarly pursuit in the 1970s-so much so that we now have ecological ethics, Deep Ecology, and ecofeminism. Throughout the 20th century, however, most ecologists remained enthralled by the myth that science is value-free. Closer study of science by philosophers reveals that metaphors are inescapable and cognitively indispensable to science, but that metaphors are value-laden. As we confront the enormous challenges of the 21st century-the prospect of a 6th mass extinction, (...) acidifying oceans, rising sea level, and global warming-ecologists can no longer remain aloof from public discourse about what actions to take to address these problems. And that means that 21st century ecologists understand that right action is guided by ethics. However, integration of ethical ideas into academic curricula and ecologists' research agendas is still meager. Aldo Leopold, 1947 President of the Ecological Society of America, keenly understood that latent in ecological sciences is an organizing worldview, with implications for reordering societal values and expanding ethics to embrace "soils, waters, plants, and animals, or collectively: the land." Going beyond Leopold's land ethic, contemporary environmental ethics includes eco-social justice and the realization that as important as biodiversity is cultural diversity, inter-cultural, inter-institutional, and international collaboration requiring a novel approach known as biocultural conservation. Right action in confronting the challenges of the 21st century requires science and ethics to be seamlessly integrated. Contemporary science proposes the concept of the inclusive ecosystem that recognizes humans as components. In this book, this "inclusive conviction is endorsed, fortunately, by over forty contributors sharing their accounts, of living well in place, combining nature and culture, residing on landscapes: biocultural ethics" (Holmes Rolston, III). (shrink)
- Moral Monism in Environmental Ethics Defended.J. Baird Callicott -1994 -Journal of Philosophical Research 19:51-60.In dealing with concern for fellow human beings, sentient animals, and the enviroment, Christopher D. Stone suggests that a single agent adopt a different ethical theory---e.g., Kant’s, Bentham’s, Leopold’s---for each domain. Ethical theories, however, and their attendant rules and principles are embedded in moral philosophies. Employing Kant’s categorical imperative in this case, Bentham’s hedonic caIculus in that, and Leopold’s land ethic in another, a single agent would therefore have either simultaneously or cyclically to endorse contradictory moral philosophies. Instead, I suggest (...) that different and sometimes conflicting duties and obligations are generated by an agent’s membership in multiple moral communities. Peter Wenz, Gary Varner, Andrew Brennan, Anthony Weston, and Eugene Hargrove, among others, variously misunderstand either what is at issue in the monism versus pluralism debate in environmental ethics or my suggested communitarian altemative to the sort of pluralism that Stone recommends. (shrink)
- (1 other version)Earth's Insights: A Survey of Ecological Ethics from the Mediterranean Basin to the Australian Outback.Frederic L. Bender &J. Baird Callicott -1996 -Philosophy East and West 46 (2):269.
- The case for animal rights.J. Baird Callicott -1985 -Environmental Ethics 7 (4):365-372.
- Can a theory of moral sentiments support a genuinely normative environmental ethic?J. Baird Callicott -1992 -Inquiry: An Interdisciplinary Journal of Philosophy 35 (2):183 – 198.The conceptual foundations of Aldo Leopold's seminal land ethic are traceable through Darwin to the sentiment?based ethics of Hume. According to Hume, the moral sentiments are universal; and, according to Darwin, they were naturally selected in the intensely social matrix of human evolution. Hence they may provide a ?consensus of feeling?, functionally equivalent to the normative force of reason overriding inclination. But then ethics, allege K. S. Shrader?Frechette and W. Fox, is reduced to a description of human nature, and the (...) question remains open whether one really ought or ought not value, approve, or do this or that. The moral sentiments, however, are informed by culture. Specific ethical injunctions, even so, are not culturally relative, because cultural beliefs are amenable to cognitive criticism. New experience and new discoveries of science may bring to light hitherto unrecognized ?proper objects? of our moral sentiments. (shrink)
- American Indian Environmental Ethics: An Ojibwa Case Study.J. Baird Callicott &Michael P. Nelson (eds.) -2003 - Prentice-Hall."For courses in anthropology, cultural geography, environmental philosophy and ethics. Brief text focusing on environmental attitudes and practices of American Indians using the Ojibwa narrative, myths, legends, stories and rituals. Introductory essay offers theory of environmental ethics, an overview of the field of environmental ethics, and places the Ojibwa within this contemporary debate."--Publisher.
- The convergence hypothesis falsified: implicit intrinsic value, operational rights, and de facto standing in the endangered species act.J. Baird Callicott -2009 - In Ben Minteer,Nature in Common?: Environmental Ethics and the Contested Foundations of Environmental Policy. Philadelphia: Temple University Press.
- Earth Summit Ethics: Toward a Reconstructive Postmodern Philosophy of Environmental Education.J. Baird Callicott &Fernando J. R. Da Rocha (eds.) -1996 - State University of New York Press.An international group of environmental philosophers and educators propose ways universities can produce and promote ecological literacy and environmental ethics.
- Democracy and the Claims of Nature: Critical Perspectives for a New Century.Wilson Carey McWilliams,Bob Pepperman Taylor,Bryan G. Norton,Robyn Eckersley,Joe Bowersox,J. Baird Callicott,Catriona Sandilands,John Barry,Andrew Light,Peter S. Wenz,Luis A. Vivanco,Tim Hayward,John O'Neill,Robert Paehlke,Timothy W. Luke,Robert Gottlieb &Charles T. Rubin (eds.) -2002 - Rowman & Littlefield Publishers.In Democracy and the Claims of Nature, the leading thinkers in the fields of environmental, political, and social theory come together to discuss the tensions and sympathies of democratic ideals and environmental values. The prominent contributors reflect upon where we stand in our understanding of the relationship between democracy and the claims of nature. Democracy and the Claims of Nature bridges the gap between the often competing ideals of the two fields, leading to a greater understanding of each for the (...) other. (shrink)
- How Environmental Ethical Theory May Be Put into Practice.J. Baird Callicott -1996 -Ethics and the Environment 1 (1):3-14.Environmentalists do not appear to walk their walk as consistently as animal liberationists and anti-abortionists. Are we therefore more hypocritical? Maybe; but there's another explanation. Unlike concern for individual animals or individual fetuses, environmental concerns are holistic —air and waterpollution, species extinction, diminished ecological health and integrity. One pro-life pregnant woman may preserve the life of one unborn baby, the one in her uterus; and one animal liberationist can save the life of one animal, the one he didn't eat. But (...) one environmentalist who refuses to own and operate an automobile has no measurable effect on air pollution. Only collective, social change—universal banning of automobiles, mandatory recycling, etc.—will effectively redress environmental insults. Thus, the best way to put environmental ethics into practice is not to try to do one's bit—retire one's own car, recycle one's own waste—and leave it to every other person to do his or her bit and hope that all such individual environmental ethical acts will aggregate into significance. The best way to put environmental ethics into practice is to work to instill environmental values in society as the foundation for coercive environmental policies, regulations, and laws. The mechanistic-materialistic worldview and its associated consumerist value system trickled down into the collective consciousness via its technological manifestation in a plethora of machines. The systemic worldview in which environmental values are embedded may be communicated to the general public less by means of discursive discourse than by a new generation of systemic-electronic technologies. (shrink)
- On Norton and the Failure of Monistic Inherentism.J. Baird Callicott -1996 -Environmental Ethics 18 (2):219-221.
- The indigenous world or many indigenous worlds?J. Baird Callicott -2000 -Environmental Ethics 22 (3):291-310.Earth’s Insights is about more than indigenous North American environmental attitudes and values. The conclusions of Hester, McPherson, Booth, and Cheney about universal indigenous environmental attitudes and values, although pronounced with papal infallibility, are based on no evidence. The unstated authority of their pronouncements seems to be the indigenous identity of two of the authors. Two other self-identified indigenous authors, V. F. Cordova and Sandy Marie Anglás Grande, argue explicitly that indigenous identity is sufficient authority for declaring what pre-Columbian indigenous (...) environmental attitudes and values were. Exclusive knowledge claims based on essentialist racial-cultural identity, though politically motivated, are politically risky. They may inadvertently legitimate more noxious and dangerous racial-cultural identity politics and exclusion of those who identify themselves (or are identified by others) in oppositional racialcultural terms from full and equal participation in the political and economic arenas of the prevailing culture. Biologically, racial differences are entirely superficial; Homo sapiens is a single, homogeneous species. Contrary to Hester et al., ethnic conflict was common among pre-Columbian indigenous North American peoples. Other indigenous authors, among them McPherson, have found my comparison of pre-Columbian indigenous North American attitudes and values with the Aldo Leopold land ethic to be illuminating. I wish I had not said that pre-Columbian indigenous North American attitudes and values are “validated” by ecology, but rather that they and ecology are “mutually validating.”. (shrink)
- Leopold’s Means and Ends in Wild Life Management.Eugene C. Hargrove &J. Baird Callicott -1990 -Environmental Ethics 12 (4):333-337.
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