Reading of The Guiltless from the Perspective of Ethical Literary Criticism

The Guiltless is Hermann Broch’s last novel,and it is also a work that embodies Broch’s literary and artistic view.The novel takes place in a period of social and historical change,and the conflict between the old and the new ethical relations leads to the confusion of the ethical relations,which causes the relationship between the characters to become distorted.This paper tries to analyze the relationship between Baroness W and her family from the perspective of Ethical Literary Criticism in aspects of ethical environment,ethical selection and ethical identity.It reveals that in the period of social and historical change,in the environment of social ethics disorder,the distorted ethical selection of characters and the loss of ethical identity.Hermann Broch attempts to arouse readers’ethical reflection by depicting such an era and such characters.

Intrinsic Value of the Natural Environment： An Ethical Roadmap to Protect the Environment

The environment in the sense of all the ecosystems on Earth, has been polluted, harmed, and put at risk of degradation to some extent. Nevertheless, the mainstream ethical philosophies have found it difficult to assign an intrinsic value to the environment itself, and most environmental ethics is based on an ＂enlightened＂ anthropocentrism which values environmental protection for the sake of other humans including the future generations. Philosophically speaking, the concept of moral obligations towards generations, who have not been born yet, can be challenged. This vicious circle is a fundamental issue for ＂environmental ethics.＂ The current paper is an attempt to help correct this broken cycle of arguments using three lines of argument： （1） The harmful impact of human activity on the environment does not benefit all humans; the question is not over the selfishness and short-sightedness of humankind regarding the environment as much as it is regarding ＂environmental＂ justice among humans. The pursuit of self-interest and wealth by some humans, but not all, should not lead philosophers to ignore the insufficiencies of our economic and capitalist systems in the delineation of morally correct human-environment interaction. The right to a livable environment is a universal human right and morality has to support it. （2） The moral obligation of humankind toward the environment is similar to any situation where a party, such as a child, does not have the ability to protect itself or defend its rights; this is the principle of ＂due care.＂ Humans have the knowledge to understand the complexity of ecosystem interrelationships and the harm which industrial activity has caused. Therefore they have a moral obligation to exercise due care to prevent it from being harmed irreversibly. （3） The third argument is concerned with human morality and the spirituality of the environment. It can be argued that the natural instinct of the love of the environment, biophilia, is not a cause but a symptom of the grand spiritual value in the environment, even though this spiritual value may not be confined to humans, but be accrued to all life forms that have and/or show a genuine interest in the environment.

The Ethics of Environmental Preservation at the Confluence of the Traditional Approach and Current Challenges

The accumulation of environmental problems,but also the ever-increasing impetuosity with which they manifest,led,starting in 1970,to the need for the emergence and development of a new branch of traditional ethics.Environmental ethics is concerned with finding answers to ethical questions circumscribed to the sphere of human relations with the non-human part of nature.The new field has proven to be an active involvement factor in promoting human values that emphasize the human-environment relationship.Many environmental ethicists believe that the non-human universe has value per se.The article undertakes a theoretical approach that tries to capture the relevant aspects of the efforts by which environmental ethicists combine their activity with other entities,responsible structures,in the collective intervention approach to improve environmental problems.

Appropriate Garden Design of Primitive Ecology Based on the Indigenization of Environmental Ethics

The accelerating urbanization process leads to aggravated environmental problems, thus garden design which is a creative activity connecting human and nature has attracted much attention, and also garden designers have had to rethink about environmental ethics and morals. This study, from the perspective of environmental ethics, duly proposed the brand-new concept of 'appropriate garden of primitive ecology', proceeded from the orientation, form, value, theoretical basis, realistic significance, culture and consumption psychology of 'garden of primitive ecology', fully developed outstanding ecological wisdoms and morals in traditional Chinese garden culture, boosted garden designs to the environmental ethics level of eco-justice, to seek for the approach to 'garden of primitive ecology' with indigenous Chinese environmental ethic characteristics.

Survey of Environmental Ethics on Project Activities

The concepts of project activity and environmental ethics are analyzed. It indicates that project activity is a kind of ＂creation＂ event transforming nature, and is bound to generate a series of bad consequences, such as environmental pollution, biosphere destruction, natural resource waste and ignoring ecological value. Environmental ethics takes natural environment as research object, advocates valuing nature own value, and initiates concerning ethical responsibility of project activity on natural environment. Finally, we put forward countermeasures to ethical issues, such as sustainable development and enhancing ethic education of project.

The Bhumisukta Revisited in the Background of Contemporary Environmentalism

In this paper I like to revisit Bhumisukta of the Atharvaveda in the backdrop of present-day environmentalism. It is divided into three parts. In Part 1 I like to give a synoptic view of contemporary environmentalism, as reflected in Arne Naess＇s Deep Ecology. In Part 2 I make an exposition of the Bhumisukta, particularly those verses （mantras） which are directly relevant to our environmental concerns. To say the truth, this Bhumisukta （also called the Pcthivisitkta） epitomizes the Vedic Hindu eco-culture. The Bhumisukta （which literally means, the Hymn or Prayer to the Earth） is the oldest and the most evocative environmental discourse. It is called ＂the first natural anthem＂ in the history of mankind. It constitutes the first anuvgtka of dvgtda~ kgm. da of the Atharvaveda and contains 63 verses （mantras） devoted to glorifying the Earth as sacred and inviolable. Many prayers have been sung for the preservation and conservation of Nature and its gifts of splendor. The Bh^misftkta talks about human dependence on the Nature and respect for the same that follows naturally. It proclaims of the Earth as the mother, and humanity as her children Bhumisukta, putro＇ham pr. thivyah＂ In Part 3 1 like to make a brief but critical observation regarding the loss of continuity of Vedic tradition in view of an objection made by some Western environmentalists. In this concluding part I like to respond to the objection that so called eco-sensitive cultures could not avert environmental pollution and depletion of Nature in countries, like India.

Narrative Environmental Ethics, Nature Writing, and Ecological Science as Tradition： Towards a Sponsoring Ground of Concern

Over the last 30 years, environmental philosophers and ecological researchers have turned their attention to the possibilities of narratives： the stories people tell about their lives in conjunction with the human and non-human agents they live with. An interest in narrative environmental ethics reflects a re-evaluation of canonical ecophilosophical texts. Works such as Paul W. Taylor＇s Respect for Nature suggest an essentialist view of environmental ethics in which predetermined principles are imposed on places and situations. On the other hand, Aldo Leopold＇s A Sand County Almanac combines first-person prose with science-based explanations of the ＂biotic pyramid＂ towards the development of a land ethic. Examples, such as Leopold＇s, of narrative ethics are thought to offer relational, place-based, non-authoritative, and non-anthropocentric models. This article examines three critical components of environmental narratives： self, context, and tradition. In order for environmental narratives to advance ecological ethics, they must be accompanied by the tradition of natural science （geology, ecology, and evolution） to provide the ＂sponsoring ground＂ for ethical concern and action. The role of natural science as a tradition--and indeed one of many--in narrative ethics provides the basis for ecological selfhood in the context of place. These assertions will be supported by an analysis of the environmental narratives of Karen Warren and Jim Cheney. However, in the temporally expansive and ecologically conscious poetic narratives of John Kinsella we find an environmental ethics deeply rooted in the material realities of place.

East Asian Cultural Perspective of Contemporary Environmental Ethics

In the study of contemporary environmental ethics,some new trends of thought in East Asian cultural perspectives have emerged,which are of great value for further coordinating the relationship between human and nature.Although the Western non-anthropocentrism environmental ethics has played a positive role in environmental protection,it also has various shortcomings in theory and practice.It needs to supplement and improve with the new environmental ethics of East Asian culture.These environmental ethics thoughts based on the traditional view draw on the perspectives of Western phenomenology and cognitive philosophy,and propose new ideas with East Asian cultural characteristics from the aspects of practice subject,realization way,and value judgment criteria,which help to reveal deep connection between ethics and native culture,and makes environmental ethics play a more effective role in protecting the ecological environment and promoting the development of human society.

Varosha and Kyrenia： Where is Environmental Ethics？

At the beginning of the 20th century, the technological developments influenced the harmony between nature and people that appeared in ancient times. Thus, the harmony between nature and people started to destroy. Because of these changes, people started to gain control over nature and use it for their own needs. Then, people started to face with the environmental problems, such as increasing the use of petroleum and petroleum products, fast production of chemical drugs and new model cars, and the using of new communication technologies. In addition, other environmental problems can be shown as the increasing of population and the atomic waste. That is why the natural sources： air, water, and earth, which are the reason of our lives, are polluted by people. So, what are the environmental problems？ And how can we save our environment？ Hence, this short paper will use Varosha and Girne （Kyrenia） as an example to discuss the concept of environmental ethics and the environmental problems. Also the paper will be instantiated by the visual and verbal texts, such as photos and written signs. In short, the main aim of the paper is to create awareness, show the environmental problems at North Cyprus, think about these problems, and at the end try to find the solutions. And even this paper will suggest that technology and science are not enough to solve the problems. That is why, with the technological and scientific developments, we need new discourses to educate society, academicians, teachers, and specially children and youth through philosophy and media. Consequently, （~iicen （2011） mentions Bookchins＇ ideas that only people have extraordinary consciousness to create ethical system and judge others. Thus, the paper will work on Environmental Ethics and Environmental problems in North Cyprus （KapahMara~/Varosha and Girne/Kyrenia） in four parts. The first part will talk about philosophy and nature; the second and third parts define the meanings of Ethic and Environmental Ethics; and the last part of the paper will talk about the environmental problems of Varosha and Kyrenia and finish the paper with suggestions.

Environmental Education, Environmental Ethics, and Environmental Perceptions of Food Establishment Employees in a Philippine University

The waste management challenge in university campuses includes food and food packaging materials. Being foremost affected by the food-related waste stream, 92 employees from food establishments located inside the University of the Philippines were provided expert-validated survey questionnaire to identify their perception on environment and pollution as well as describe their awareness on environmental education and environmental ethics concepts. Thirty-nine （42.4%） related the concept of environment mainly to trees, plants, animals, and the physical environment such as rivers. Only twenty-six （28.3%） expressed an attitude of concern on the current state of the environment. Six （6.5%） conveyed negative human behavior as the reason why the environment is in a dismal state and the same percentage （6.5%） showed concern for the environment mainly because humans benefit from it. Fifteen （16.3%） opted not to share their opinion. For perception on pollution, thirty-six （39.1%） linked the concept to the presence of land, air, or water pollution and twenty-three （25%） associated the pollution to negative effects on human health and on the environment. Twelve （13%） mentioned concern over the presence of pollution and twenty-one （22.8%） did not share their opinion on pollution. Awareness on environmental ethics concepts was identified using 15-item Likert Scale Questionnaire. Areas in environmental concepts where participants most strongly agreed include ＂value of life,＂ diversity and intrinsic value, cooperation, common good, and social responsibility. Results of this survey will be integrated into the discourse on the proposed policy of the University of the Philippines to segregate waste at-source. The said policy seeks to ensure that： （1） only food waste from concessionaires will be deposited directly to the compost site; （2） recyclables are to be sold; and （3） only residuals such as non-biodegradables and non-recyclables are to be sent to the dumpsite.

Food Choices, Morality, and the Role of Environmental Ethics

In the present article we analyze the ethical dimensions of the issue of human nutrition.Three axes which relate our human diet and food to the moral philosophy,namely the killing of living organisms,overpopulation,and genetically modified products respectively,will be analyzed.Finally,we will refer to the philosophy of Deep Ecology and the possible answers it gives to the moral dilemmas we face.

The Ontopoietic Approach of Human Positioning in the Web of Life

Developed by Anna-Teresa Tymieniecka,phenomenology of life focuses on the thesis of“ontopoiesis”that unfolds an insightful vision upon the human positioning within the great plan of life.The complex and dynamic ontopoietic view enlightens the creative human condition to be understood in terms of metaphysics,ontology,epistemology,anthropology,cosmology,aesthetics,as well as ethics and environmental philosophy.Among many original thematisations,we find an idea of utmost importance for the ethical conduct of man/woman,namely,to be“Custodian of everything-there-is-alive”.It designates a peculiar status of human being within the web of life in its wholeness,which challenges us to deeply reflect,to value and structure our attitudes,deeds,and behaviours activating their moral potential in our relationship with the natural environment.The purpose of this paper is to emphasize some coordinates of Tymienieckan phenomenology in the horizon of environmental ethics,disclosing the significance of the unique situation man/woman has to be aware of,to assume and continuously manifest as the responsible moral agent concerned with a constructive,fulfilling,ordering in flux experience of life,within the unity and differentiation of human-nature harmony.

The Future of Sustainability

The focus of the present research is not on expected developments that are by one means or another linked to the concept of sustainability and to questions, whether current sustainability-models are fit for the future, so that they can be employed as corrective or functional factors applicable to the planning and governance of predictable scenarios in the field of ecology, economy, and social issues. But the focus lies on questions like： How does the concept of sustainability relate to the future？ How is the future as such affected and conditioned by the concept of sustainability？ To what extent is the concept of sustainability open to the future and how can the concept of sustainability conceive of something like the future？ The aim of the paper is therefore to clarify and better understand what is at stake when we address a sustainable future, i.e. a future under the conditions of an economy, of a technology, of a science that is supposed to be sustainable. The paper is based on a distinction that has its part in the tradition of ethics with far-reaching consequences for what throughout this tradition was called into question namely： the ethos （the dimension of the human being）. It is the distinction between two aspirant principles. In terms of form, the one allows and sustains accomplishment, whereas the other doesn＇t. As for the former, the reference is mainly to classical ethical positions （on the one hand Plato and Aristotle, on the other hand Kant）. As for the latter, on which the focus of this research lies, a phenomenological analysis of the concept of sustainability might help in its comprehension as well as in the understanding of the way in which we, today, by complying with it, conceive of something like an open future.

Ethics and the Anthropocene Crisis:On the Moral Consideration of Nature

This reflection on the moral consideration of nature begins with two classic arguments of environmental ethics which,while alerting to the growing human pressure on the environment,show the need to rethink the relation of humans and natural world.In my view,Aldo Leopold’s land ethic,seconded by John Baird Callicott and Holmes Rolston III,is the approach in environmental ethics which not only postulates a broader comprehension of the universe of moral concern,but also lays the ground for a new ethical paradigm wherein the human,as a responsible member of the biotic community,has the duty to preserve the integrity,the balance and the beauty of the latter.

An Eco-Ethical Interpretation of Confucian Tianren Heyi

Opposed to a commonly held interpretation that Confucian discourse regarding tianren heyi （天人合一） is simply a human-centred philosophical fusion of humanity and nature, this article argues that the Confucian discourse is in fact composed of two contradictory orientations, one ten-centred （roughly equivalent to ＂anthropocentric＂） and the other tian-centred （＂nature-centric＂ in a specific sense）, which generally correspond to the two major camps of environmental philosophy in the West in the twentieth century. It will be further argued that the two orientations of the Confucian view have different yet related functions with regard to environmental protection and conservation： the tian-centred understanding establishes a metaphysical and religious framework for Confucian eco-ethical norms, in which ecological prohibitions and policies are built into the political and religious infrastructure, while the ten-centred orientation adds practical values and meanings to the ontological care of the human relation to the environment. In modem times, the two orientations of Confucian eco-ethics are under further development, moving away from being dualistic philosophies and converging on the eco-ethical way of life. Contemporary Confueians are investigating how the two traditional ＂orientations＂ can be unified as one holistic perspective which could provide theoretical and practical guidance for our understanding of the human position in the universe, the harmony between humans and nature, and the value of environmental protection and conservation.

Environmental ethics and regional sustainable development

The scientific environmental ethics plays a key role in the recognition of the human-environment interactions. Modern environmental ethics is the philosophical re-thinking of modern human race environmental behavior. The development of environmental ethics theory, as well as its application in reality, determines the viewpoints of environmental ethics. Sustainable development implies harmony on human-environment interactions and inter-generation responsibility, with emphasis on a harmonious relationship among population, resources, environment and development, so as to lay a sustainable and healthy foundation of resources and environment for future generations. The harmonious society construction in China that is raised by the Chinese central government should be covered by environmental ethics. The connotation of open environmental ethics includes a respect for nature, care for the individual human race, and respect for the development of future generations, which means giving consideration to natural values, individual and human race benefits and welfare across generations. The role of environmental ethics in regional development consists of cognition, criticism, education, inspiration, adjusting, legislation and promoting environmental regulations. The major problems in regional development are extensive resource exploration, fast population growth, irrational industrial structure, unfair welfare distribution and the twofold effects of science and technology development. The formulation of environmental ethics that aims at regional sustainable development, can not only harmonize the relationship of population, resource, environment and economic development, but also guide behavior selection, push social and political system transformation, strengthen the legal system, and raise environmental awareness of the public.

Environmental Ethics and Linkola＇s Ecofascism： An Ethics Beyond Humanism

Ecofascism as a tradition in Environmental Ethics seems to burgeoning with potential. The roots of Ecofascism can be traced back to the German Romantic School, to the Wagnerian narration of the Nibelungen saga, to the works of Fichte and Herder and, finally, to the so-called volkisch movement. Those who take pride in describing themselves as ecofascists grosso modo tend to prioritize the moral value of the ecosphere, while, at the same time, they almost entirely devalue species and individuals. Additionally, these ecofascists are eager to reject democracy, the idea of progress in its entirety, as well as industrialization and urbanization. They also seem to be hostile towards individual autonomy and free will. In this short essay I will present and discuss Kaarlo Pentti Linkola＇s approach to environmental ethics, one that could be well described as the epitome of Ecofascism. I will argue that his arguments are neither sound nor documented, and I will conclude that Linkola＇s overall approach is, in my view, contrary to the purpose as well as to the very essence of morality.

Variable retention harvesting: conceptual analysis according to different environmental ethics and forest valuation

Background:Conceptual clarity is important to attain precise communication of scientific knowledge and to implement appropriate technological and policy actions.Many concepts referring to forest management are widely used by decision-makers,regardless of their complexity.Although the scientific and methodological issues of forestry practices are frequently discussed in the literature,their normative dimensions are rarely treated.Thus,linguistic uncertainty increases when different environmentally ethical perspectives and ways of valuing forests are considered.The objective was to compare different conceptualizations on the silvicultural systems suggested for forest management and the implications they have for conservation.We have conceptually contrasted highintensity forestry practices with variable retention harvesting,considering different environmentally ethical perspectives and forest valuation alternatives.Results:Clear boundaries between clear-cutting,selective logging,and variable retention harvesting can be evidenced when different ethical points of view and alternatives in the human-nature relationships are considered.We have found a variety of definitions of variable retention harvesting that can be analyzed under different ethical positions.Sharply contrasting views on variable retention harvesting can be evidenced if nature is considered to be purely at human’s service or if it is conceptualized as humans co-inhabiting with nature.The latter position implies that the maintenance of ecological,evolutionary,and historical processes supported by unmanaged forest stands is a crucial step for forest management proposals based on variable retention harvesting.Conclusions:Forestry practices that are focused on forest yields and that misinterpret functional uncertainty of forest functioning would be risky.Moreover,forestry with variable retention harvesting could imply good yields with reasonable conservation management in some contexts,while it could be unacceptable in other socioecological contexts.The improvement of conceptual clarity on the different meanings of variable retention harvesting and the development of indicators for forest management based on the variations of this concept can reduce controversies.

Towards Gratitude to Nature： Global Environmental Ethics for China and the World

This paper asks what should be the basis of a global environmental ethics. As Gao Shan has argued, the environmental ethics of Western philosophers such as Holmes Rolston and Paul Taylor is based on extending the notion of intrinsic value to that of objects of nature, and as such it is not very compatible with Chinese ethics. This is related to Gao＇s rejection of most--if not all--Western ＂rationalist＂ environmental ethics, a stance that I grant her for pragmatic reasons （though I remain neutral about it theoretically）. Gao argues that the Daoist notion of living in harmony with nature can instead become the basis of a Chinese environmental ethics. However, the involved Daoist conception of living in harmony with nature is, in my view, based on an aesthetic property. The paper argues that despite the appeal of the Daoist view for a Chinese environmental ethics, an aesthetic property cannot provide the basis for a global environmental ethics. The paper also considers another version of Daoist environmental ethics, which does not rely on an aesthetic notion, but I argue that it too fails as such a candidate. As an alternative, the paper considers and applies contemporary Western thinkers on gratitude （such as Robert Emmons and Elizabeth Loder）, proposing that gratitude to nature （environmental gratitude） can indeed provide the needed basis.

Is There an Identity Crisis in Environmental Ethics？

Environmental ethics is both a moral philosophy and an applied ethics. This duality has led some people to feel confused about environmental ethics＇ identity and to cast doubts on its legitimacy. This paper, by distinguishing and exploding environmental ethics＇ two patterns of inquiry （the moral philosophy pattern and the applied ethics pattern） and their characteristics, tries to resolve the discipline＇s identity crisis and to argue for its legitimacy.