By Dale Jamieson
A better half to Environmental Philosophy is a pioneering paintings within the burgeoning box of environmental philosophy. This ground-breaking quantity includes thirty-six unique articles exemplifying the wealthy variety of scholarship during this box.
* comprises thirty-six unique articles, written via foreign students.
* strains the roots of environmental philosophy throughout the exploration of cultural traditions from worldwide.
* Brings environmental philosophy into dialog with different fields and disciplines equivalent to literature, economics, ecology, and legislations.
* Discusses environmental difficulties that stimulate present debates.
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Additional info for A Companion to Environmental Philosophy (Blackwell Companions to Philosophy)
Lai supernatural beliefs of those in the New Text School seem incommensurable to early Confucianism (Fung 1953, Vol. 2, pp. 152ff ). If there is a need to pick a ``winning side'' in this debate, it might be noted that many thinkers of the Han period accepted correlative cosmology. Indeed, this view was so popular and pervasive in this period that it has been commented, regarding philosophy during this period of Chinese intellectual history, that, ``[i]t makes no difference whether the thinkers of that era regarded themselves as Taoists or as Confucianists; all the viewpoints embodied the viewpoint of the Yin Yang School and its essential spirit'' (Fung 1947, p.
Of the creatures born from the refined essence [qing] of Heaven and Earth, none is more noble than man. Man receives the Decree (ming) of Heaven, and therefore is loftier (than other) creatures. (Other) creatures suffer troubles and distress and are unable to practice love [ren] and righteousness [yi]; only man is capable of practicing them. (Other) creatures suffer trouble and distress and are unable to match themselves with Heaven and Earth; only man is capable of doing this. (Section 56, Fung 1953, Vol.
Tian was variously thought to be: a superhuman entity or force; a being with anthropomorphic features; an overseer and judge of human ethical conduct; and the origin or source of all existence including day and night, the four seasons, and flora and fauna (Forke 1925, pp. 62±7). In some other cases, however, tian simply meant the physical sky (Fung, 1951, Vol. 1, pp. 30ff). Within the various schools of thought, tian was evoked to provide justification for a range of philosophies. Depending on the frameworks within which tian was used, it was functional in providing legitimation for rulership, in serving as the infrastructure upon which morality was grounded (and more narrowly as the source of human ethical conduct and of social order), and in justifying a naturalistic conception of the universe.