Ecology and Ethics – serie

This book is about Madeleine Slade (1892-1982) and Catherine Mary Heilemann (1901-1982), two English associates of Mohandas K. (Mahatma) Gandhi (1869-1948), known in India as Mira Behn and Sarala Behn. The odysseys of these women present a counternarrative to the forces of imperialism, colonialism, capitalism, and globalized development. The book examines their extraordinary journey to India to work with Gandhi and their roles in India’s independence movement, their spiritual strivings, their independent work in the Himalayas, and most importantly, their contribution to the evolution of Gandhian philosophy of socio-economic reconstruction and environmental conservation in the present Indian state of Uttarakhand. The author shows that these women developed ideas and practices that drew from an extensive intellectual terrain that cannot be limited to Gandhi’s work. She delineates directions in which Gandhian thought and experiments in rural development work and visions of a new society evolved through the lives, activism, and written contributions of these two women. Their thought and practice generated a new cultural consciousness on sustainability that had a key influence in environmental debates in India and beyond and were responsible for two of the most important environmental movements of India and the world: the Chipko Movement or the movement against commercial green felling of trees by hugging them, and the protest against the Tehri high dam on the Bhagirathi River. To this day, their teachings and philosophies constitute a useful and significant contribution to the search for and implementation of global ideas of ecological conservation and human development.

This book is about Madeleine Slade (1892-1982) and Catherine Mary Heilemann (1901-1982), two English associates of Mohandas K. (Mahatma) Gandhi (1869-1948), known in India as Mira Behn and Sarala Behn. The odysseys of these women present a counternarrative to the forces of imperialism, colonialism, capitalism, and globalized development. The book examines their extraordinary journey to India to work with Gandhi and their roles in India’s independence movement, their spiritual strivings, their independent work in the Himalayas, and most importantly, their contribution to the evolution of Gandhian philosophy of socio-economic reconstruction and environmental conservation in the present Indian state of Uttarakhand. The author shows that these women developed ideas and practices that drew from an extensive intellectual terrain that cannot be limited to Gandhi’s work. She delineates directions in which Gandhian thought and experiments in rural development work and visions of a new society evolved through the lives, activism, and written contributions of these two women. Their thought and practice generated a new cultural consciousness on sustainability that had a key influence in environmental debates in India and beyond and were responsible for two of the most important environmental movements of India and the world: the Chipko Movement or the movement against commercial green felling of trees by hugging them, and the protest against the Tehri high dam on the Bhagirathi River. To this day, their teachings and philosophies constitute a useful and significant contribution to the search for and implementation of global ideas of ecological conservation and human development.

This fifth volume in the Ecology and Ethics series integrates key concepts of the previous four volumes by addressing biocultural conservation through novel educational methods. In Field Environmental Philosophy (FEP), the authors undertake two complementary tasks. First, they address a problematic facet of education as an indirect driver of a global change and biocultural homogenization. Second, they contribute to solve the former problems by introducing the FEP method as well as other educational approaches from around the world that value and foster conservation of biological and cultural diversity. A particular emphasis is therefore on the integration of sciences, arts, humanities, and ethics into educational practices that involve the participation of local communities with their diverse forms of ecological knowledge and practices. The book is divided into four parts. Part I introduces FEP concepts and practices that involve a 4-step cycle of transdisciplinary research, poeticcommunication through composition of metaphors, design of field activities guided with an ecological and ethical orientation, and participation in biocultural conservation activities. Part II exposes problems as well as solutions in formal education (from preschool to higher education) and non-formal education to respect biocultural diversity. Parts III & IV provide case studies developed at long-term socio-ecological research (LTSER) sites, botanical gardens, and other platforms for non-formal education that contribute to biocultural conservation.This book supports a paradigm shift addressing still understudied indirect drivers of global change to foster the conservation of biological and cultural diversity. It is a valuable asset for scientists and practitioners in science and humanities education.

This fifth volume in the Ecology and Ethics series integrates key concepts of the previous four volumes by addressing biocultural conservation through novel educational methods. In Field Environmental Philosophy (FEP), the authors undertake two complementary tasks. First, they address a problematic facet of education as an indirect driver of a global change and biocultural homogenization. Second, they contribute to solve the former problems by introducing the FEP method as well as other educational approaches from around the world that value and foster conservation of biological and cultural diversity. A particular emphasis is therefore on the integration of sciences, arts, humanities, and ethics into educational practices that involve the participation of local communities with their diverse forms of ecological knowledge and practices. The book is divided into four parts. Part I introduces FEP concepts and practices that involve a 4-step cycle of transdisciplinary research, poeticcommunication through composition of metaphors, design of field activities guided with an ecological and ethical orientation, and participation in biocultural conservation activities. Part II exposes problems as well as solutions in formal education (from preschool to higher education) and non-formal education to respect biocultural diversity. Parts III & IV provide case studies developed at long-term socio-ecological research (LTSER) sites, botanical gardens, and other platforms for non-formal education that contribute to biocultural conservation.This book supports a paradigm shift addressing still understudied indirect drivers of global change to foster the conservation of biological and cultural diversity. It is a valuable asset for scientists and practitioners in science and humanities education.

This book provides a comprehensive overview of the relationship between pantheism and ecology, particularly considering different cultural approaches and diverse religious, theological, and philosophical traditions. Environmental ethics arises from the dangerousness and harmfulness of human beings with respect to nonhuman species and, more generally, with respect to the environment. A common starting point for environmental ethics standpoints is that human beings are responsible for damaging nature. The famous four laws of ecology drafted by Barry Commoner precisely express this guilt on the part of human beings, who very often voluntarily violate the behavioral indications that emerge from nature itself. These aspects concern environmental ethics outlooks. Eco-theology, then, takes a further step: not only do we damage the ecosystem but also, as many authors suggest, when we humans destroy the natural world, we are wounding God. Such an idea implies a possible coincidence of God with the natural world –or the ecosystem. From this assumption, different questions may emerge: what is the kind of coincidence between God and the natural world? Are God and the ecosystem coextensive? If so, are we re-sacralizing the natural world and grounding intrinsic values in theological postulates and statements? These questions lead us to reconsider the cosmological assumptions that ground our environmental judgements, from theology to different religious traditions and cultures to philosophical worldviews. In particular, we will focus on the cosmological assumptions of pantheism (considering its differences with panentheism), discussing the symmetrical (or asymmetrical) relationships between God and the finite ways in which God manifests Godself.In this regard, the book is divided into three main parts: in the first part, the question of pantheism is approached from different traditions and with a special focus on the main thinkers in the history of thought, from Greek Stoicism to the present day. In the second part, some current ecological concerns are considered in relation to pantheistic cosmology: the authors will deepen issues from the discussion of the different “pan-conceptions” to the problem of evil, to Anthropocene. Finally, in the third part, the different chapters will focus on ethical issues in the field of the current environmental crisis with a huge connection with the pantheistic cosmologies. This book is oriented to a wide public, interested in environmental issues and looking for an approach from different cultures and traditions. Evidently, due to its “academic” nature, this book is also intended to be a great support for researchers interested in eco-theology and, more specifically, in the relationship between pantheism and ecology.It is not, in this sense, a “classic” book on environmental ethics, but a book that delves into the fundamentals of environmental philosophy, privileging the Ibero-American approach.

This book provides a comprehensive overview of the relationship between pantheism and ecology, particularly considering different cultural approaches and diverse religious, theological, and philosophical traditions. Environmental ethics arises from the dangerousness and harmfulness of human beings with respect to nonhuman species and, more generally, with respect to the environment. A common starting point for environmental ethics standpoints is that human beings are responsible for damaging nature. The famous four laws of ecology drafted by Barry Commoner precisely express this guilt on the part of human beings, who very often voluntarily violate the behavioral indications that emerge from nature itself. These aspects concern environmental ethics outlooks. Eco-theology, then, takes a further step: not only do we damage the ecosystem but also, as many authors suggest, when we humans destroy the natural world, we are wounding God. Such an idea implies a possible coincidence of God with the natural world –or the ecosystem. From this assumption, different questions may emerge: what is the kind of coincidence between God and the natural world? Are God and the ecosystem coextensive? If so, are we re-sacralizing the natural world and grounding intrinsic values in theological postulates and statements? These questions lead us to reconsider the cosmological assumptions that ground our environmental judgements, from theology to different religious traditions and cultures to philosophical worldviews. In particular, we will focus on the cosmological assumptions of pantheism (considering its differences with panentheism), discussing the symmetrical (or asymmetrical) relationships between God and the finite ways in which God manifests Godself.In this regard, the book is divided into three main parts: in the first part, the question of pantheism is approached from different traditions and with a special focus on the main thinkers in the history of thought, from Greek Stoicism to the present day. In the second part, some current ecological concerns are considered in relation to pantheistic cosmology: the authors will deepen issues from the discussion of the different “pan-conceptions” to the problem of evil, to Anthropocene. Finally, in the third part, the different chapters will focus on ethical issues in the field of the current environmental crisis with a huge connection with the pantheistic cosmologies. This book is oriented to a wide public, interested in environmental issues and looking for an approach from different cultures and traditions. Evidently, due to its “academic” nature, this book is also intended to be a great support for researchers interested in eco-theology and, more specifically, in the relationship between pantheism and ecology.It is not, in this sense, a “classic” book on environmental ethics, but a book that delves into the fundamentals of environmental philosophy, privileging the Ibero-American approach.

Several environmental problems are currently seriously undermining the traditional belief that the moral community should be restricted to human beings only. New scientific theories, especially in the fields of biology, ethology, and ecology, together with recent scientific discoveries demonstrating how human activities are jeopardizing ecosystem services urge for a paradigmatic change in our moral convictions. Environmental ethics has taken up the challenge and opened an extremely urgent and inspiring call for philosophical research. This is the call for extending the moral community to non-human and non-paradigmatic entities, regarding them as moral patients. The main aim of this book is to analyze the possibility and the legitimacy of a non-anthropocentric environmental ethic. In pursuing this aim, I primarily demonstrate the possibility and need to extend the status of moral patient beyond the ideal paradigmatic human being. I also provide an original categorization of several theoretical projects that have been proposed in the last few decades. Secondly, this book comprises a constructive critique of the most significant moral theories debated in the field and outlines a personal theoretical proposal for a new environmental ethic. My claim is that the refusal of ethical and ontological supremacy of human beings is not only necessary, but also sufficient to set the foundation for a formally and materially valid ethical system. Even without abandoning the most accepted forms of moral epistemology, it is nonetheless possible to admit the need to respect different kinds of non-human and non-paradigmatic moral patients.

This book aims to overcome the still prevailing schizophrenic divisions among sciences, humanities, the arts, and multiple forms of ecological knowledge. Discover how these seemingly disparate fields converge to shape the future of biocultural conservation and restoration.The groundbreaking book challenges the traditional divide between the sciences and humanities, offering fresh insights from ecologists, philosophers, artists, and emerging scholars. It is organized into three main parts that address the theory, practice, and communication of biocultural conservation and restoration. The first part presents philosophical concepts and issues that illuminate the ontological, epistemological, aesthetic, and ethical dimensions of biocultural conservation and restoration..In Part II, a diverse array of art projects from around the world are presented to illuminate the values of biocultural diversity. These initiatives foster deep connections between people and their local environments, often inviting audiences to encounter, observe, touch, and appreciate the often-overlooked biodiversity –such as mosses, lichens, and insects. These artistic endeavours demonstrate that arts can be a powerful tool for communicating the ecological and aesthetic significance of biocultural diversity, and it also is a vital catalyst for positive socio-ecological changes. By engaging communities, these projects contribute to to sustainable biocultural stewardship.In Part III, different chapters emphasize pedagogical and communicative strategies for linking arts to more inclusive biocultural conservation and restoration. By integrating arts and education, this approach enhances biocultural communication.This book is oriented towards a broad public interested in the intersections of environmental issues and the arts. Because of its “interdisciplinary” nature, this volume provides valuable insights that will enhance your understanding and inspire new ideas for innovative collaborations.

In 2016, Colombia introduced the concept of biocultural rights into its Constitution; an unprecedented legal development that has since shaped environmental and human rights discourse both nationally and internationally. An important moment in this shift was the recognition of the Atrato River as a subject of rights, establishing a legal mechanism to protect not only the ecosystem itself but also the Afro-Colombian communities whose cultural and spiritual identities are deeply intertwined with the river.This book explores the challenges of implementing biocultural rights in countries with weak governance structures. Legal recognition alone proves insufficient in contexts where state control is fragmented and power is often exercised by corporations, armed groups, and illicit networks. Addressing biocultural diversity requires engaging with cultural dimensions such as identity, worldviews, philosophical assumptions, and moral frameworks.Through an in-depth analysis of the Atrato River case, the 3Hs framework of biocultural ethics is applied to interconnect historical, biophysical, cultural, and political dimensions. This approach reveals the potential of biocultural rights to foster more equitable and sustainable forms of coexistence between human and other-than-human communities.Offering a critical perspective on legal innovation in fragile states, this book provides valuable insights for advancing biocultural conservation and transitioning toward governance models that support the flourishing of biocultural diversity.

This book advances Earth Stewardship toward a planetary scale, presenting a range of ecological worldviews, practices, and institutions in different parts of the world and to use them as the basis for considering what we could learn from one another, and what we could do together. Today, inter-hemispheric, intercultural, and transdisciplinary collaborations for Earth Stewardship are an imperative. Chapters document pathways that are being forged by socio-ecological research networks, religious alliances, policy actions, environmental citizenship and participation, and new forms of conservation, based on both traditional and contemporary ecological knowledge and values. “The Earth Stewardship Initiative of the Ecological Society of America fosters practices to provide a stable basis for civilization in the future. Biocultural ethic emphasizes that we are co-inhabitants in the natural world; no matter how complex our inventions may become” (Peter Raven).

This book advances Earth Stewardship toward a planetary scale, presenting a range of ecological worldviews, practices, and institutions in different parts of the world and to use them as the basis for considering what we could learn from one another, and what we could do together. Today, inter-hemispheric, intercultural, and transdisciplinary collaborations for Earth Stewardship are an imperative. Chapters document pathways that are being forged by socio-ecological research networks, religious alliances, policy actions, environmental citizenship and participation, and new forms of conservation, based on both traditional and contemporary ecological knowledge and values. “The Earth Stewardship Initiative of the Ecological Society of America fosters practices to provide a stable basis for civilization in the future. Biocultural ethic emphasizes that we are co-inhabitants in the natural world; no matter how complex our inventions may become” (Peter Raven).

To assess the social processes of globalization that are changing the way in which we co-inhabit the world today, this book invites the reader to essay the diversity of worldviews, with the diversity of ways to sustainably co-inhabit the planet. With a biocultural perspective that highlights planetary ecological and cultural heterogeneity, this book examines three interrelated themes: (1) biocultural homogenization, a global, but little perceived, driver of biological and cultural diversity loss that frequently entail social and environmental injustices; (2) biocultural ethics that considers –ontologically and axiologically– the complex interrelationships between habits, habitats, and co-inhabitants that shape their identity and well-being; (3) biocultural conservation that seeks social and ecological well-being through the conservation of biological and cultural diversity and their interrelationships.

To comprehensively address the complexities of current socio-ecological problems involved in global environmental change, it is indispiseble to achieve an integration of ecological understanding and ethical values. Contemporary science proposes an inclusive ecosystem concept that recognizes humans as components. 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. This book resulted from the 14th Cary Conference that brought together leading scholars and practitioners in ecology and environmental philosophy to discuss core terminologies, methods, questions, and practical frameworks for long-term socio-ecological research, education, and decision making.