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Includes bibliographical references. ; Animals: Mentality & Morals 2021 is a special publication arranged by the Colorado State University Department of Philosophy, during the failing health of Bernard E. Rollin and presented to him a few days before his death on November 19, 2021. The principal producer was Richard F. Kitchener. A small number of copies was printed, both hardbound and paper. There are seven contributors to the anthology. This anthology was first undertaken in 2016 but not published at that time. 129 pages. No ISBN found. Reprinted here is the Rolston contribution: "Animal Welfare and Environmental Ethics." ; This Article was reprinted in the Journal of Applied Animal Ethics Research 2022, pages 1-17. May. https://brill.com/view/journals/jaae/jaae-overview.xml ; Bernard Rollin's main concerns are domestic and research animals. Tens of thousands of such animals have endured less suffering as a result of Rollin's seminal work. Animals are of moral concern because they have conscious interests, or telos. Rollin's use of telos is plausible though more specialized than usual. He develops an account of animal rights and has been influential in shaping legislation and regulations. Rollin has theoretical or in-principle ideals that are unlikely to be accepted as current practice. In result he adopts more moderate moral principles. In the fair-contract, husbandry dimension of agriculture, the farmer takes care of the cows and pigs, recognizing their rights, and then eats them, or sells them to be eaten. Environmental ethicists add that there are considerations in a more complex ethic, predation for example, that cannot be reached by conferring rights on them. Rollin has effectively analyzed the bioscience that confirms animal minds. He reaches a strange combination of kinship and chasm separating human and animal minds. Rollin's account of any deeper environmental ethics for a biospheric Earth is unsatisfactory, any respect for life beyond respect for sentience, especially his concepts of endangered ...

Includes bibliographical references. ; An ecological citizen is a citizen who is also ecological. But let's be more precise. Can you be a citizen of an ecology? Citizens belong to nation-states, and need a passport to leave and re-enter. You can't be a citizen of a forest or a grasslands. Or of the biosphere. Citizens wherever need ecosystem services. These goods are not provided by political or government sources. The air we breathe today was in China last week. Ecological citizens do have a major worry, the rise of the Anthropocene enthusiasts. Enter the civilized designer world. Now the citizens, at least the wealthy and high-tech ones, propose to choose and build their re-vamped ecology, their "synthetic Earth." But yearning for a sense of natural place is a perennial human longing, of belonging to a community emplaced on landscape. That should be, the desire of every ecological citizen.

This is an electronic version of an article published in Zygon®: Journal of Religion and Science. ; This is a condensed version of a longer article published in the Yale Journal of International Law: http://hdl.handle.net/10217/39373. ; Includes bibliographical references. ; Earth is the home planet, right for life. But rights is, unfortunately, a biologically awkward word. Humans, nonetheless, have rights to a natural environment with integrity. Human political systems are not well suited to protect life at global ranges. National boundaries ignore important ecological processes; national policies do not favor an equitable distribution of sustainable resources. But there are signs of hope.

Combined critical review of: Arthur H. Westing, ed., Cultural Norms, War and the Environment. Oxford and New York: Oxford University Press, 1988; Arthur H. Westing, ed., Environmental Warfare: A Technical, Legal and Policy Appraisal. London and Philadelphia: Taylor and Francis, 1984; Arthur H. Westing, ed., Herbicides in War: The Long-term Ecological and Human Consequences. London and Philadelphia: Taylor and Francis, 1984; Arthur H. Westing, ed., Explosive Remnants of War: Mitigating the Environmental Effects. London and Philadelphia: Taylor and Frances, 1985; Arthur H. Westing, ed., Global Resources and International Conflict: Environmental Factors in Strategic Policy and Action. Oxford and New York: Oxford University Press, 1986. Here are five remarkable and sobering volumes, with dozens of contributors, that explore in detail whether and how far there can be biological conservation in the face of war and international competition for resources. These studies are the work of the Stockholm International Peace Research Institute (SIPRI), financed by the Swedish Parliament, with an international staff. This series demonstrates beyond a shadow of a doubt that any one interested in biological conservation who fails also to take serious interest in political and social issues will soon fail in biological conservation.

Includes bibliographical references (pages 38-39). ; Understandings of "natural" and "artificial" lie in the background of discussions about in-situ and ex-situ conservation. Plants growing ex-situ in botanic gardens are hybrids of the natural and the artificial. There will be temptations to substitute ex-situ for in situ conservation, believing this to protect the desired resource base. The intrinsic values in plants are ecosystemically situated. In this sense intrinsic plant value is in-situ. Removed to an ex-situ location, a plant--especially a domesticated or captive plant--becomes something else, compromised in its integrity. Such compromise may be pragmatically and politically necessary, but it needs to be recognized philosophically and ethically as prejudicing the values carried by plants.

Includes bibliographical references (page 58). ; Antarctica, the seventh continent, is anomalous, compared with the six inhabited continents. The usual concerns of environmental ethics on other continents fail without sustainable development, or ecosystems for a "land ethic," or even familiar terrestrial fauna and flora. A political Antarctic regime developed policy with a deepening ethical sensitivity over the second half of the last century remarkably exemplified in the Protocol on Environmental Protection to the Antarctic Treaty (Madrid Protocol) at the end of the century, protecting "the intrinsic value of Antarctica," though puzzles remain about how to value Antarctica.

Includes bibliographical references (pages 433-437). ; Twelve types of environmental ethics: 1. Humanistic and naturalistic ethics. 2. A triangular affair: humans, animals, and a land ethic. 3. Biocentrism and respect for life. 4. Deep ecology. 5. Theology and the environment. 6. Expanding communities, concentric circles. 7. Axiological environmental ethics: intrinsic, instrumental, and ecosystemic values. 8. Political ecology and green politics. 9. Sustainable development and sustainable biosphere. 10. Bioregionalism. 11. Ecofeminism. 12. Pluralism, postmodernism, and a sense of place. Variously constructed kinds of environmental ethics need to join as all humans see themselves as Earthlings, with their home planet as a responsibility.

How far can and ought environmental values can be protected and enforced by legislation? Environmental regulation extends from Acts of Congress to lighting campfires and enforcement is widespread. The environment is a commons and this necessitates a public ethic where humans have benefits and harms at stake and must act in concert for protection. Environmental legislation can and ought protect animals, species, and ecosystems as well as humans--sometimes ever defending these against basic human interests.

Includes bibliographical references. ; The concerns of environmental ethics on other continents fail in Antarctica, which is without sustainable development, or ecosystems for a "land ethic," or even familiar terrestrial fauna and flora. An Antarctic regime, developing politically, has been developing an ethics, underrunning the politics, remarkably exemplified in the Madrid Protocol, protecting "the intrinsic value of Antarctica." Without inhabitants, claims of sovereignty are problematic. Antarctica is a continent for scientists and, more recently, tourists. Both focus on wild nature. Life is driven to extremes; these extremes can intensify an ethic. Antarctica as common heritage transforms into wilderness, sanctuary, wonderland. An appropriate ethics for the seventh continent differs radically from that for the other six.

Includes bibliographical references (pages 368-369). ; How far can and ought environmental values can be protected and enforced by legislation? Environmental regulation extends from Acts of Congress to lighting campfires and enforcement is widespread. The environment is a commons and this necessitates a public ethic where humans have benefits and harms at stake and must act in concert for protection. Environmental legislation can and ought protect animals, species, and ecosystems as well as humans--sometimes ever defending these against basic human interests.

Includes bibliographical references (pages 318-319). ; A pandemic is a human medical problem but must be understood at multiple levels. Analysis of social and commercial forces is vital; and, more comprehensively, an ecological framework is necessary for an inclusive picture. Ecological health webworked with political and social determinants surrounds issues of human health. In this constellation of both natural and social factors, ethical concerns will arise at these multiple levels, from human health to the conservation and health of wild nature. ; Publisher version: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC2259162/.

Includes bibliographical references. ; Religious faith can make a unique contribution to environmental policy. Typically, legislators might expect to formulate a science-based environmental policy. But scientific reasoning is able to offer only partial and value-free guidance. Science, by its very nature, cannot offer enough guidance for the challenges of contemporary environmental policy. Religious faith and religious communities can, and already have begun to, offer precisely what science lacks: a value-laden, unified understanding of creation, humankind, and our obligations as stewards of the Earth. I make this case here by assessing the religious traditions in the United States and Europe, particularly Western monotheism, especially Christianity.

Includes bibliographical references. ; A chapter on teaching undergraduates environmental ethics in philosophy classes. This complements other chapters on anthropology, biology, economics, geography, history, literature, journalism, political science, and religion. Rationales, guidelines, sample plans for courses, annotated resources, both print and nonprint. Major literature in the field.