By J. Baird Callicott
A sequel to Callicott's pioneering paintings, In safeguard of the Land Ethic, past the Land Ethic engages a large spectrum of issues valuable to the sphere, together with the afflicted courting of environmental philosophy to present mainstream educational philosophy; the connection of contemporary advancements in evolutionary and ecological sciences to the Leopold land ethic lengthy championed via the writer; the perennial debates in environmental ethics in regards to the ontological prestige of intrinsic worth and the need of ethical pluralism; the metaphysical implications of ecology and the recent Physics as take place in agriculture, medication, and business expertise; and the philosophical dimensions of conservation biology and "clinical ecology."
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Extra resources for Beyond the land ethic: more essays in environmental philosophy
1 subject : Environmental sciences--Philosophy, Environmental ethics. Page i Beyond the Land Ethic Page ii SUNY Series in Philosophy and Biology David Edward Shaner, editor Page iii Beyond the Land Ethic More Essays in Environmental Philosophy J. Baird Callicott STATE UNIVERSITY OF NEW YORK PRESS Page iv Published by State University of New York Press © 1999 State University of New York All rights reserved Printed in the United States of America No part of this book may be used or reproduced in any manner whatsoever without written permission.
Two conservation ethics dominated the twentieth centurythe Resource Conservation Ethic and the Nature Preservation Ethic, the former institutionalized primarily in government agencies, such as the United States Department of Agriculture Forest Service and the several state departments of natural resources. Aldo Leopold, I argue, quietly formulated a third conservation ethic envisioning the ideal of a human harmony with nature that fosters both economic and ecosystemic healthwhich is better suited to inform conservation policy in the twenty-first century, than is either Resourcism or Preservationism.
I consider changing my mind not to be a philosophical weakness or viceas if philosophy consisted in staking out a position, digging in one's heels, refusing to budge, and shamelessly concocting any and every sophistry to fend off criticismbut evidence of my commitment to reasoned persuasion. How can I expect everyone else to be open to persuasion by my arguments, if I am unwilling to be open to persuasion by theirs? And what better way to prove that one is open to persuasion by someone else's arguments than occasionally to be persuaded by them?