By Brian Baxter
In A concept of Ecological Justice, Baxter argues for ecological justice - that's, for treating species along with homo sapiens as having a declare in justice to a percentage of the Earth's assets. It explores the character of justice claims as utilized to organisms of varied levels of complexity and describes the institutional preparations essential to combine the claims of ecological justice into human decision-making.
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Extra info for A Theory of Ecological Justice (Environmental Politics Routledge Research in Environmental Politics)
O. Wilson has postulated (Wilson 1984)), has come into play, this convergence may tend to emerge. Such an approach suggests, too, the area where Smith and I differ over our understanding of the nature of ethical thought and argument. ’2 It is certainly acceptable to grant to ethical feeling a fundamental place in ethical thought and argument, and to accept that specific value-systems are produced largely in ways which give social forces, such as socialization, an important role. 3 But we need also to affirm, as Smith himself does, that for human individuals epiphany events can occur in which value-judgements are made as the result of the direct, non-socially mediated response to something (Smith 2001: 167).
It has to be noted that the construction of such theoretical formations might rather be a purely intellectual endeavour on the part of individuals with a taste and aptitude for such activities which produce bodies of thought that may lie dormant until some social group or other takes them up as a means of justifying some practical, and probably self-interested, endeavour. It would be possible to view Smith’s book in this light – and perhaps this one too! The difficulty of evaluating large-scale synoptic views of some complex phenomenon and determining which ones are the more reasonable to accept is what has given rise to modern philosophy of science (see Chalmers 1978).
However, this analysis, though telling, also might properly be construed as itself partial. This, of course, may not matter to Smith’s project, which is to find a ‘space’ within which to articulate alternative ethical visions to those which he has located firmly within the modernist structures of contemporary societies. Nevertheless, his analysis is in danger of overlooking some of the complications of the relations between human beings and their technology. Contextualist or universalist/rationalist morality?
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