Nature And Ethics Across Geographical Rhetorical And Human Borders

How we dispose of our rubbish, choose the foods we buy, enjoy art, relate to our families, and think about ourselves are just a few of the ways that ideas about nature shape our everyday ethical decisions. Nature and ‘natural facts’ have long been used to make sense of why we act a certain way. Nature is a concept with great power: when we describe something as ‘natural’ or ‘unnatural’, it has a moral force and political consequences. We see this in moral panics about genetically modified foods, the spread of government-enforced waste recycling schemes, concerns about assisted reproductive technologies. Our ideas about what is natural shape our ethical thinking, in terms of how people live (or want to live) their lives, but also in guiding our sense of morality, justice and truth. The idea of naturalness is essential to grasping Anglo-American cultures. Throughout history and in different places, nature has had different forms, meanings, and moral valences. It is a knowable fact, but at the same time almost a divine principle that is ultimately unfathomable. Yet with the rise of new technologies, there is increasing uncertainty about what we claim to be natural, who we are, how we are related to each other, and how we should live. This book examines the how ideas about nature and ethics overlap and separate across cultural, species, geographic, and moral boundaries. It compares the varied ways in which nature and ideas of naturalness pervade all aspects of people’s lives, from family relationships, to the production and consumption of food, to ideas about scientific truth. In a world of increasing uncertainty, nature remains a powerful concept: the ultimate reference point, invested with profound moral authority to guide our ethical behaviour. This book was originally published as a special issue of Ethnos.

This book presents a dialogue between scholars on different aspects of reproductive technologies. If we continue to work in disciplinary silos, reproductive studies is in danger of missing, and thereby reproducing, the kinds of power structures that shape reproductive life.

When Reproduction meets Ageing questions the nature of reproductive ageing and reproductive biomedicine.

This book represents a landmark exploration of the common terrain of geography and ethics. Drawing together specially commissioned contributions from distinguished geographers across the UK, North America and Australasia, the place of geography in ethics and of ethics in geography is examined through wide-ranging, thematic chapters. Geography and Ethics is divided into four sections for discussion and exploration of ideas: Ethics and Space; Ethics and Place; Ethics and Nature and Ethics and knowledge, all of which point to the rich interplay between geography and moral philosophy or ethics.

The natural world has been "humanized": even areas thought to be wilderness bear the marks of human impact. But this human impact is not simply physical. At the emergence of the environmental movement, the focus was on human effects on "nature." More recently, however, the complexity of the term "nature" has led to fruitful debates and the recognition of how human individuals and cultures interpret their environments. This book furthers the dialogue on religion, ethics, and the environment by exploring three interrelated concepts: to recreate, to replace, and to restore. Through interdisciplinary dialogue the authors illuminate certain unique dimensions at the crossroads between finding value, creating value, and reflecting on one's place in the world. Each of these terms has diverse religious, ethical, and scientific connotations. Each converges on the ways in which humans both think about and act upon their surroundings. And each radically questions the damaging conceptual divisions between nature and culture, human and environment, and scientific explanation and religious/ethical understanding. This book self-consciously reflects on the intersections of environmental philosophy, environmental theology, and religion and ecology, stressing the importance of how place interprets us and how we interpret place. In addition to its contribution to environmental philosophy, this work is a unique volume in its serious engagement with theology and religious studies on the issues of ecological restoration and the meaning of place.

For thousands of years, people have used nature to justify their political, moral, and social judgments. Such appeals to the moral authority of nature are still very much with us today, as heated debates over genetically modified organisms and human cloning testify. The Moral Authority of Nature offers a wide-ranging account of how people have used nature to think about what counts as good, beautiful, just, or valuable. The eighteen essays cover a diverse array of topics, including the connection of cosmic and human orders in ancient Greece, medieval notions of sexual disorder, early modern contexts for categorizing individuals and judging acts as "against nature," race and the origin of humans, ecological economics, and radical feminism. The essays also range widely in time and place, from archaic Greece to early twentieth-century China, medieval Europe to contemporary America. Scholars from a wide variety of fields will welcome The Moral Authority of Nature, which provides the first sustained historical survey of its topic. Contributors: Danielle Allen, Joan Cadden, Lorraine Daston, Fa-ti Fan, Eckhardt Fuchs, Valentin Groebner, Abigail J. Lustig, Gregg Mitman, Michelle Murphy, Katharine Park, Matt Price, Robert N. Proctor, Helmut Puff, Robert J. Richards, Londa Schiebinger, Laura Slatkin, Julia Adeney Thomas, Fernando Vidal

A pithy work of philosophical anthropology that explores why humans find moral orders in natural orders. Why have human beings, in many different cultures and epochs, looked to nature as a source of norms for human behavior? From ancient India and ancient Greece, medieval France and Enlightenment America, up to the latest controversies over gay marriage and cloning, natural orders have been enlisted to illustrate and buttress moral orders. Revolutionaries and reactionaries alike have appealed to nature to shore up their causes. No amount of philosophical argument or political critique deters the persistent and pervasive temptation to conflate the “is” of natural orders with the “ought” of moral orders. In this short, pithy work of philosophical anthropology, Lorraine Daston asks why we continually seek moral orders in natural orders, despite so much good counsel to the contrary. She outlines three specific forms of natural order in the Western philosophical tradition—specific natures, local natures, and universal natural laws—and describes how each of these three natural orders has been used to define and oppose a distinctive form of the unnatural. She argues that each of these forms of the unnatural triggers equally distinctive emotions: horror, terror, and wonder. Daston proposes that human reason practiced in human bodies should command the attention of philosophers, who have traditionally yearned for a transcendent reason, valid for all species, all epochs, even all planets.

The Western genre provides the most widely recognized, iconic images of masculinity in the United States - gun-slinging, laconic white male heroes who emphasize individualism, violence, and an idiosyncratic form of justice. This idealized masculinity has been fused with ideas of national identity and character. Masculinities in Literature of the American West examines how contemporary literary Westerns push back against the coded image of the Western hero, exposing pervasive anxieties about what it means to "act like a man." Contemporary Westerns critique assumptions about innate connections between power, masculinity, and "American" character that influence public rhetoric even in the late 20th and early 21st centuries. These novels struggle with the monumental challenge of all Westerns: the challenge of being human in a place where "being a man" is so strictly coded, so unachievable, so complicit in atrocity, and so desirable that it is worth dying for, worth killing for, or perhaps worth nothing at all.