Environmental ethics
Ethics
- a set of rules on how one should behave
in relation to one's neighbor
- good / bad?
- should / should not behave in any situation?
- situation, when there is necessary to decide → the ethics helps here
- indicates by which behavior we get the optimal result
Ethics
- a set of rules on how one should behave
in relation to one's neighbor
- good / bad?
- should / should not behave in any situation?
- situation, when there is necessary to decide → the ethics helps here
- indicates by which behavior we get the optimal result
Morality - an area of human behavior observable in terms of ethical values
(distinguishing between good and bad, etc.)
- ethics conceives the consequences of moral behavior
An Issue – it depends solely on our decision whether we
will behave according to what we have
intellectually defined as good!
The worlds of facts and values
- ethics deals with the world of values (should be)
x science deals with the world of facts (is)
The world of facts - descriptive
- the car is blue, I kicked the door, ag = 9.83 m/s2, etc.)
The worlds of facts and values
- ethics deals with the world of values (should be)
x science deals with the world of facts (is)
The world of facts - descriptive
- the car is blue, I kicked the door, ag = 9.83 m/s2, etc.)
The world of values - normative
- questions such as "should I do it" or "how we must not behave"
- value - the concept of the desired; what we value
The worlds of facts and values
- ethics deals with the world of values (should be)
x science deals with the world of facts (is)
The world of facts - descriptive
- the car is blue, I kicked the door, ag = 9.83 m/s2, etc.)
The world of values - normative
- questions such as "should I do it" or "how we must not behave"
- value - the concept of the desired; what we value
Who will tell us what "should be", what action "is right"?
- Authority (dogma) - eg Bible, King, parents ...
- Conventions - eg laws, traditions ...
The worlds of facts and values
- ethics deals with the world of values (should be)
x science deals with the world of facts (is)
The world of facts - descriptive
- the car is blue, I kicked the door, ag = 9.83 m/s2, etc.)
The world of values - normative
- questions such as "should I do it" or "how we must not behave"
- value - the concept of the desired; what we value
Who will tell us what "should be", what action "is right"?
- Authority (dogma) - eg Bible, King, parents ...
- Conventions - eg laws, traditions ...
But how to decide if there is no authority?
- The Golden Rule:
"Do not do to others what you do not want them to do to you"
- Categorical imperative (Immanuel Kant) –
"Act so that the pattern of your behavior may become a general law"
Do we need an Ethics?
- it was not needed for a certain period
Do we need an Ethics?
- it was not needed for a certain period
Tribal (traditional) society
- the question of values/truth was not addressed - everything was clear
- ethics as a search for answers to questions of correctness → unnecessary
- what the shaman said, that was right
→ a completely different style of thinking than we know today
- why didn't they ask for the correctness?
Do we need an Ethics?
- it was not needed for a certain period
Tribal (traditional) society
- the question of values/truth was not addressed - everything was clear
- ethics as a search for answers to questions of correctness → unnecessary
- what the shaman said, that was right
→ a completely different style of thinking than we know today
- why didn't they ask for the correctness?
The end of tribal society
- contact with other societies - the end of the world of obvious values
- finding out that the world of values can be different
Do we need an Ethics?
- it was not needed for a certain period
Tribal (traditional) society
- the question of values/truth was not addressed - everything was clear
- ethics as a search for answers to questions of correctness → unnecessary
- what the shaman said, that was right
→ a completely different style of thinking than we know today
- why didn't they ask for the correctness?
The end of tribal society
- contact with other societies - the end of the world of obvious values
- finding out that the world of values can be different
The rise of ethics - after emergence from the non-problematic
world of myths (relations between people)
Do we need an Ethics?
- it was not needed for a certain period
Tribal (traditional) society
- the question of values/truth was not addressed - everything was clear
- ethics as a search for answers to questions of correctness → unnecessary
- what the shaman said, that was right
→ a completely different style of thinking than we know today
- why didn't they ask for the correctness?
The end of tribal society
- contact with other societies - the end of the world of obvious values
- finding out that the world of values can be different
The rise of ethics - after emergence from the non-problematic
world of myths (relations between people)
The rise of environmental ethics - after emergence from the no
non-problematic relations pf people x nature
Environmental ethics
Ethics - a set of rules of how we should behave in relation to one's neighbor
Env. ethics - a set of rules how we should behave towards the environment
Do we need environmental ethics? YES
- the human relationship to the environment is problematic
- „alienation“ + 3 factors - we are numerous, powerful and demanding
Environmental ethics
Ethics - a set of rules of how we should behave in relation to one's neighbor
Env. ethics - a set of rules how we should behave towards the environment
Do we need environmental ethics? YES
- the human relationship to the environment is problematic
- „alienation“ + 3 factors - we are numerous, powerful and demanding
Alienation from the nature (environment)
I. Hunting-gathering relationship
- hunter-gatherer does not manipulate with the environment
Environmental ethics
Ethics - a set of rules of how we should behave in relation to one's neighbor
Env. ethics - a set of rules how we should behave towards the environment
Do we need environmental ethics? YES
- the human relationship to the environment is problematic
- „alienation“ + 3 factors - we are numerous, powerful and demanding
Alienation from the nature (environment)
I. Hunting-gathering relationship
- hunter-gatherer does not manipulate with the environment
II. Pastoral-agricultural relationship
- the farmer is no longer a passive recipient from nature, but stil dependent
Environmental ethics
Ethics - a set of rules of how we should behave in relation to one's neighbor
Env. ethics - a set of rules how we should behave towards the environment
Do we need environmental ethics? YES
- the human relationship to the environment is problematic
- „alienation“ + 3 factors - we are numerous, powerful and demanding
Alienation from the nature (environment)
I. Hunting-gathering relationship
- hunter-gatherer does not manipulate with the environment
II. Pastoral-agricultural relationship
- the farmer is no longer a passive recipient from nature, but stil dependent
III. Craft-market relationship
- the insulating layer of the division of labor decrease the awareness of direct
dependence of our society on nature
Environmental ethics
Ethics - a set of rules of how we should behave in relation to one's neighbor
Env. ethics - a set of rules how we should behave towards the environment
Do we need environmental ethics? YES
- the human relationship to the environment is problematic
- „alienation“ + 3 factors - we are numerous, powerful and demanding
Alienation from the nature (environment)
I. Hunting-gathering relationship
- hunter-gatherer does not manipulate with the environment
II. Pastoral-agricultural relationship
- the farmer is no longer a passive recipient from nature, but stil dependent
III. Craft-market relationship
- the insulating layer of the division of labor decrease the awareness of direct
dependence of our society on nature
IV. Producers-consumers relationship
- the idea that meaning of life is to accumulate and consume more goods
- awareness of nature as the primary source of life is greatly suppressed
Anthropocentric x non-anthropocentric env. ethics
Anthropocentric types of env. ethics
I. Selfish predatory attitude
- the center of evaluation is man, his needs, interests
- every value arises only on the basis of human interest
- only instrumental value of nature
- justifies nature protection by its usefulness to humans
- why protect the air? animal welfare? forests?
Anthropocentric x non-anthropocentric env. ethics
Anthropocentric types of env. ethics
I. Selfish predatory attitude
- the center of evaluation is man, his needs, interests
- every value arises only on the basis of human interest
- only instrumental value of nature
- justifies nature protection by its usefulness to humans
- why protect the air? animal welfare? forests?
II. The attitude of noble humanity
- nature is cruel, it does not know remorse, hope, good or evil
- only man brings value, altruism, freedom = purely human
qualities into nature
- the ability to act in the interests of others and in the interests
of all mankind in the long run = truly human
- egoism, selfishness, lordship - loss of purely human traits
- why protect nature? animal welfare? forests?
Altruism
Altruism
Non-anthropocentric types of env. ethics
- nature and living organisms have own (inner) value
- in the history - a unique figures of Christian mystics + romanticism
- for romantics, however, nature only a reflection of their inner feelings + the
influence of non-European cultures (Buddhism)
- emotionality and an intuitive approach to the world play an important role
Non-anthropocentric types of env. ethics
- nature and living organisms have own (inner) value
- in the history - a unique figures of Christian mystics + romanticism
- for romantics, however, nature only a reflection of their inner feelings + the
influence of non-European cultures (Buddhism)
- emotionality and an intuitive approach to the world play an important role
Selected versions of env. ethics:
I) Biocentric ethics - A. Schweitzer
II) The extended rights concept - R. Nash, P. Singer
III) Land ethics - A. Leopold
IV) Deep ecology - A. Naess
Non-anthropocentric types of env. ethics
- nature and living organisms have own (inner) value
- in the history - a unique figures of Christian mystics + romanticism
- for romantics, however, nature only a reflection of their inner feelings + the
influence of non-European cultures (Buddhism)
- emotionality and an intuitive approach to the world play an important role
Selected versions of env. ethics:
I) Biocentric ethics - A. Schweitzer
II) The extended rights concept - R. Nash, P. Singer
III) Land ethics - A. Leopold
IV) Deep ecology - A. Naess
These theories differ in their imperative assumption:
- Schweitzer: "We must respect and protect every life"
- Nash, Singer: "We must respect the natural rights of animals and nature!"
- Leopold: "We must protect the whole ecosystem"
- Naess: "We must learn to live with all beings"“
Biocentric ethics
Reverence for life ethics
Albert Schweitzer
1875 Alsace (Germany) -1965 Lambaréné
- philosopher, theologian,
- physician and famous artist (organist)
- 1913 founded a hospital in Lambaréné (Gabon)
Reverence for life ethics
Descartes x Schweitzer
„ I think therefore I am“ x „ I am a life that wants to live in the
middle of a life that wants to live“
Reverence for life ethics
Descartes x Schweitzer
„ I think therefore I am“ x „ I am a life that wants to live in the
middle of a life that wants to live“
There is a basic thesis of the Reverence for life ethics:
"Ethics is nothing other than Reverence for Life.
Reverence for Life affords me my fundamental
principle of morality, namely, that good consists
in maintaining, assisting and enhancing life, and
to destroy, to harm or to hinder life is evil."
Albert Schweitzer
Reverence for life ethics
- and what about food?
When I damage any life (living organism), it must be clear to me how far it is
necessary. "
"A countryman who has mown thousands of flowers in the meadow as fodder
for cows should be guarded so that he does not pluck a flower by the road
thoughtlessly (just for fun) on the way home.„
Reverence for life ethics
- and what about food?
When I damage any life (living organism), it must be clear to me how far it is
necessary. "
"A countryman who has mown thousands of flowers in the meadow as fodder
for cows should be guarded so that he does not pluck a flower by the road
thoughtlessly (just for fun) on the way home.„
"None of us should allow any pain for which there is no excuse. And no one
should be content with not wanting to interfere in things that don't concern
him. "
The extended rights concept I
Roderick Nash „The rights of nature“
- the idea of extending rights to the whole living world
rights of white men
→ rights of slaves
→ rights of women
→ rights of Afro-Americans
The extended rights concept I
Roderick Nash „The rights of nature“
- the idea of extending rights to the whole living world
rights of white men
→ rights of slaves
→ rights of women
→ rights of Afro-Americans
.... → rights of animals
… → rights of all living beings
The extended rights concept II
Peter Singer „Animal Liberation“ 1975
- the idea of equality of all living beings
morality of relationship to others
(humans and animals → all living things)
- It is not a matter of loving animals, it is a
moral principle
The extended rights concept II
Peter Singer „Animal Liberation“ 1975
- the idea of equality of all living beings
morality of relationship to others
(humans and animals → all living things)
- It is not a matter of loving animals, it is a
moral principle
- lower intelligence cannot justify our ruthless treatment
towards animals
- anything that may suffer wants to avoid
suffering and this desire deserves respect
→ the ability to suffer is a sufficient reason for respect of animals
The extended rights concept II
Peter Singer „Animal Liberation“ 1975
- the idea of equality of all living beings
morality of relationship to others
(humans and animals → all living things)
- It is not a matter of loving animals, it is a
moral principle
- lower intelligence cannot justify our ruthless treatment
towards animals
- anything that may suffer wants to avoid
suffering and this desire deserves respect
→ the ability to suffer is a sufficient reason for respect of animals
- any claim to superiority is problematic
→ racism of race, nationality, sex or animal species is unjustifiable
- sources of cruelty: selfishness
structural source → rootedness in the cultural tradition
= experimental animals and meat production
- solution? - not to participate in evil by rejecting this social mechanisms
→ vegetarianism and protests
Land Ethics
Aldo Leopold „A Sand County Almanach “
- extending ethics to the whole land (ecosystem),
not just to individuals
"A certain thing is right when it aims to preserve the integrity, stability and
beauty of the biotic society. If it's headed elsewhere, it's bad. "
Land Ethics
Aldo Leopold „A Sand County Almanach “
- extending ethics to the whole land (ecosystem),
not just to individuals
"A certain thing is right when it aims to preserve the integrity, stability and
beauty of the biotic society. If it's headed elsewhere, it's bad. "
- the meaning of the land (ecosystem) is to provide living conditions of
individuals who are the only ones who can rejoice in life
- according to the Land ethics, occasional forest fires for the restoration of
coniferous forests despite the suffering of game (whole x individuals)
- Leopold saw a land as a system of life - the highest good is the
smooth functioning of energy exchange throughout life - ecosystem
Land Ethics
Aldo Leopold „A Sand County Almanach “
- extending ethics to the whole land (ecosystem),
not just to individuals
"A certain thing is right when it aims to preserve the integrity, stability and
beauty of the biotic society. If it's headed elsewhere, it's bad. "
- the meaning of the land (ecosystem) is to provide living conditions of
individuals who are the only ones who can rejoice in life
- according to the Land ethics, occasional forest fires for the restoration of
coniferous forests despite the suffering of game (whole x individuals)
- Leopold saw a land as a system of life - the highest good is the
smooth functioning of energy exchange throughout life - ecosystem
- recognition that death necessarily belongs to life
- this is not about immortal life, but a good life !!!
Deep ecology
Arne Naess „Ecology, community and lifestyle“
- Inspired by the legacy of Baruch Spinoza and Mahatma Gandhi
- in the 70's - a huge influence on the modern environmental movement
- 'The deep ecology movement is characterized by
an effort to clarify and respect what is in depth
Deep ecology
Arne Naess „Ecology, community and lifestyle“
- Inspired by the legacy of Baruch Spinoza and Mahatma Gandhi
- in the 70's - a huge influence on the modern environmental movement
- 'The deep ecology movement is characterized by
an effort to clarify and respect what is in depth
Starting points of the Deep ecology:
- environmental crisis exists because we wrongly
understand the world - only by senses and intelligence
→ The world seen in this way places the ego in
the center in the of the word
→ the environmental crisis is only a manifestation of a deeper crisis of
impoverishment of our selves, which must be replaced by the Self with
the capital S.
Deep ecology
Environmentalethics-overview
II. Ztráta biodiverzity