How do the ways in which we think about and describe nature shape the use and protection of the environment? Do our seemingly well-intentioned efforts in environmental conservation reflect a respect for nature or our desire to control nature's wildness? The contributors to this collection address these and other questions as they explore the theoretical and practical implications of a crucial aspect of environmental philosophy and policy-the autonomy of nature. In focusing on the recognition and meaning of nature's autonomy and linking issues of metaphysics, epistemology, ethics, and policy, the essays provide a variety of new perspectives on human relationships to nature. The authors begin by exploring what is meant by "nature," in what sense it can be seen as autonomous, and what respect for the autonomy of nature might entail. They examine the conflicts that arise between the satisfaction of human needs (food, shelter, etc.) and the natural world. The contributors also consider whether the activities of human beings contribute to nature's autonomy. In their investigation of these issues, they not only draw on philosophy and ethics; they also discuss how the idea of nature's autonomy affects policy decisions regarding the protection of agricultural, rural, and beach areas. The essays in the book's final section turn to management and restoration practices. The essays in this section pay close attention to how efforts at environmental protection alter or reinforce the traditional relationship between humans and nature. More specifically, the contributors examine whether management practices, as they are applied in nature conservation, actually promote the autonomy of nature, or whether they turn the environment into a "client" for policymakers.

The contributors to this collection address what is meant by "nature" and in what sense it can be seen as autonomous. They then consider the conflicts that arise between the satisfaction of human needs and interests and respect for nature's autonomy. The essays in the book's final section turn to management and restoration practices, investigating whether they promote the autonomy of nature or represent further attempts to dominate the natural world.

This book develops a unique account of autonomy in which its attribution to agents is dependent in part on their relationships with others and not merely upon their mental states. This is then applied to bioethical issues—e.g., informed consent and patient confidentiality—in which autonomy plays a central role.

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.

This important new book develops a new concept of autonomy. The notion of autonomy has emerged as central to contemporary moral and political philosophy, particularly in the area of applied ethics. professor Dworkin examines the nature and value of autonomy and uses the concept to analyse various practical moral issues such as proxy consent in the medical context, paternalism, and entrapment by law enforcement officials.

Some theorists understand the self as constituted by power relations, while others insist upon the self's autonomous capacities for critical reflection and deliberate self-transformation. All too often, these understandings of the self are assumed to be incompatible. Amy Allen, however, argues that the capacity for autonomy is rooted in the very power relations that constitute the self. Her theoretical framework illuminates both aspects of what she calls, following Foucault, the "politics of our selves." It analyzes power in all its depth and complexity, including the complicated phenomenon of subjection, without giving up on the ideal of autonomy. Drawing on original and critical readings of a diverse group of theorists, Allen shows how the self can be both constituted by power and capable of an autonomous self-constitution.

This volume presents reviews of geo-indicators for some major geological environments, glacial and permaforest terrains, groundwater systems, coasts, deserts, lakes, wetlands, soils, and coral reefs. Also included is an international checklist of geoindicators.

This collection of original essays explores the social and relational dimensions of individual autonomy. Rejecting the feminist charge that autonomy is inherently masculinist, the contributors draw on feminist critiques of autonomy to challenge and enrich contemporary philosophical debates about agency, identity, and moral responsibility. The essays analyze the complex ways in which oppression can impair an agent's capacity for autonomy, and investigate connections, neglected by standard accounts, between autonomy and other aspects of the agent, including self-conception, self-worth, memory, and the imagination.

An examination of the secret world of children that shows how important special places are to a child's development.

Nietzsche is a central figure in our modern understanding of the individual as freely determining his or her own values. These essays by leading Nietzsche scholars investigate what this freedom really means: How free are we really? What does it take to be free? It might be a 'right', but it also needs to be earned.