Is nature's value only instrumental value for human beings or does nature also have intrinsic value? Can traditional anthropocentrism be defended or must we move to a new, physiocentric moral position? This study develops a critical taxonomy or "map" of thirteen arguments for the conservation of nature. It defends the moral intrinsic value of sentient animals, but not of nonsentient nature. The arguments are phrased in a simple, plastic, and concise language.

This volume explores questions which emerge from considering the relationship between nature and ethics through philosophical, theological, ethical and environmental lenses. It will examine the nature (understood as essence or character) of ethics itself and whether nature (understood as natural world) has embedded in it a moral code, as well as examining how particular ethical/theological worldviews influence our treatment of nature. Is there an abstract, objective moral code in nature? If so, how do we gain access to this code of ethics? Is it only accessible through revelation, as in some religious traditions, or is this code of ethics more generally accessible to humanity? Indeed, does such an objective notion of ethics exist; could it be that ethics are a natural and subjective development? Is ethics a feature of nature, or have we invented it? There is, this volume might suggest, no consensus on these questions, as they at times divide and at times unite both the contributors to this volume and the bodies of scholarly work with which they engage. As time moves forward, investigations into ethics in the context of the relationship between humanity and nature have become more complex, taking account of advances in the natural sciences and a growing appreciation of nature. How are we to understand our relationship with nature, and how does this have implications for our understandings of ethics? Are we now realising the repercussions of our failure to take seriously our experience of climate change? This volume offers the reader a unique and underrepresented interdisciplinary perspective, from philosophers, theologians and environmentalists on the dynamic relationship between nature and ethics. It offers breadth in terms of the range of theoretical, cultural, philosophical and theological frameworks, but balances this with chapters providing an in-depth treatment of particular lenses, e.g. the work of Hegel, or the work of Gordon Kauffman. Through philosophical and theological investigation, these collected essays deepen and problematize the scientific and pragmatic discourses on nature, offering scholars solid resources to engage with some of the most pressing issues of our time in light of ongoing debates at many levels on dealing with climate change.

While most people throughout history have believed that we are both physical and spiritual beings, the rise of science has called into question the existence of the soul. Many now argue that neurophysiology demonstrates the radical dependence, indeed, identity, between mind and brain. Advances in genetics and in mapping human DNA, some say, show there is no need for the hypothesis of body-soul dualism. Even many Christian intellectuals have come to view the soul as a false Greek concept that is outdated and unbiblical. Concurrent with the demise of dualism has been the rise of advanced medical technologies that have brought to the fore difficult issues at both edges of life. Central to questions about abortion, fetal research, reproductive techologies, cloning and euthanasia is our understanding of the nature of human personhood, the reality of life after death and the value of ethical or religious knowledge as compared to scientific knowledge. In this careful treatment, J. P. Moreland and Scott B. Rae argue that the rise of these problems alongside the demise of Christian dualism is no coincidence. They therefore employ a theological realism to meet these pressing issues, and to present a reasonable and biblical depiction of human nature as it impinges upon critical ethical concerns. This vigorous philosophical and ethical defense of human nature as body and soul, regardless of whether one agrees or disagrees, will be for all a touchstone for debate and discussion for years to come.

What rational justification is there for conceiving of all living things as possessing inherent worth? In Respect for Nature, Paul Taylor draws on biology, moral philosophy, and environmental science to defend a biocentric environmental ethic in which all life has value. Without making claims for the moral rights of plants and animals, he offers a reasoned alternative to the prevailing anthropocentric view--that the natural environment and its wildlife are valued only as objects for human use or enjoyment. Respect for Nature provides both a full account of the biological conditions for life--human or otherwise--and a comprehensive view of the complex relationship between human beings and the whole of nature. This classic book remains a valuable resource for philosophers, biologists, and environmentalists alike--along with all those who care about the future of life on Earth. A new foreword by Dale Jamieson looks at how the original 1986 edition of Respect for Nature has shaped the study of environmental ethics, and shows why the work remains relevant to debates today.

Reflecting on Nature introduces readers to the fields of environmental philosophy and environmental ethics, offering both classic and current readings that focus on key themes - images of nature, ethics, justice, animals, food, climate, biodiversity, aesthetics and wilderness. It helps students to focus on fundamental issues within environmental philosophy and offers succinct readings that explore the central tensions and problems within environmental philosophy.

In Nature Ethics: An Ecofeminist Perspective, Marti Kheel explores the underlying worldview of nature ethics, offering an alternative ecofeminist perspective. She focuses on four prominent representatives of holist philosophy: two early conservationists (Theodore Roosevelt and Aldo Leopold) and two contemporary philosophers (Holmes Rolston III, and transpersonal ecologist Warwick Fox). Kheel argues that in directing their moral allegiance to abstract constructs (e.g. species, the ecosystem, or the transpersonal Self) these influential nature theorists represent a masculinist orientation that devalues concern for individual animals. Seeking to heal the divisions among the seemingly disparate movements and philosophies of feminism, animal advocacy, environmental ethics, and holistic health, Kheel proposes an ecofeminist philosophy that underscores the importance of empathy and care for individual beings as well as larger wholes.

A distinguished international team of philosophers offer responses to the work of Bernard Williams, followed by the author's reply.

This book shows how Darwinian biology supports an Aristotelian view of ethics as rooted in human nature. Defending a conception of "Darwinian natural right" based on the claim that the good is the desirable, the author argues that there are at least twenty natural desires that are universal to all human societies because they are based in human biology. The satisfaction of these natural desires constitutes a universal standard for judging social practice as either fulfilling or frustrating human nature, although prudence is required in judging what is best for particular circumstances. The author studies the familial bonding of parents and children and the conjugal bonding of men and women as illustrating social behavior that conforms to Darwinian natural right. He also studies slavery and psychopathy as illustrating social behavior that contradicts Darwinian natural right. He argues as well that the natural moral sense does not require religious belief, although such belief can sometimes reinforce the dictates of nature.

We live in a world increasingly governed by technology—but to what end? Technology rules us as much as laws do. It shapes the legal, social, and ethical environments in which we act. Every time we cross a street, drive a car, or go to the doctor, we submit to the silent power of technology. Yet, much of the time, the influence of technology on our lives goes unchallenged by citizens and our elected representatives. In The Ethics of Invention, renowned scholar Sheila Jasanoff dissects the ways in which we delegate power to technological systems and asks how we might regain control. Our embrace of novel technological pathways, Jasanoff shows, leads to a complex interplay among technology, ethics, and human rights. Inventions like pesticides or GMOs can reduce hunger but can also cause unexpected harm to people and the environment. Often, as in the case of CFCs creating a hole in the ozone layer, it takes decades before we even realize that any damage has been done. Advances in biotechnology, from GMOs to gene editing, have given us tools to tinker with life itself, leading some to worry that human dignity and even human nature are under threat. But despite many reasons for caution, we continue to march heedlessly into ethically troubled waters. As Jasanoff ranges across these and other themes, she challenges the common assumption that technology is an apolitical and amoral force. Technology, she masterfully demonstrates, can warp the meaning of democracy and citizenship unless we carefully consider how to direct its power rather than let ourselves be shaped by it. The Ethics of Invention makes a bold argument for a future in which societies work together—in open, democratic dialogue—to debate not only the perils but even more the promises of technology.