"Is Singer's Ethics Speciesist?"
In this paper Roger Fjellstrom argues that there is a lack of coherence between his ethical ideology and his actual ethical theory.
In this paper Roger Fjellstrom argues that there is a lack of coherence between his ethical ideology and his actual ethical theory.
In her essay, Katie McShane argues that even if we grant the truth of Bryan Norton’s convergence hypothesis, there are still good reasons to worry about anthropocentric ethics.
This article comments on Katie McShanes theories on convergence and noninstrumental value.
Edward Burtynsky’s photographs, as beautiful as they are horrifying, capture views of the Earth altered by mankind.
The Anthropocene emphasizes that all of us are collectively responsible for the future of the world. Society will have to legitimize science and technology, focusing in particular on education as one of the most powerful tools for transformation, in order to make the Anthropocene long-lasting, equitable, and worth-living.
This article argues that a paradigm change in political anthropology might be reasonable and realistic as a way of establishing dams against human self-destruction in the Anthropocene.
Museum exhibitions offer a unique space for creating a three-dimensional experience of the systemic interconnectedness that characterizes the Anthropocene, as well as encouraging reflection and participatory discussion. The Deutsches Museum has decided to tackle the challenges of this new age head-on and become the first museum to create a major exhibition on the Anthropocene. While curating an exhibition, we also tackle the question of how to “curate” the planet in its literal sense of taking care of it and curing it.
The essay suggests that what is absent from the scientific discourse on the Anthropocene is a postcolonial perspective that points out the fact that we are not talking about generalizable social, economic, and cultural structures and belief systems, but that instead we are describing very specific political, economic, and discursive regimes of power.
Using the examples of matsutake mushrooms in Japan, the Meratus Dayaks of the rainforests of Kalimantan, and the “rubble ecologies” of post-war Berlin, the article argues that we must pay attention to the cultural and biological synergies through which diversity continues to emerge, even in ruins.
With reference to the Satoyama Initiative of the Japanese government, this article looks at how biocultural diversity projects can move beyond reproducing the old dichotomy between “modern” scientific and “traditional” local knowledge.