Philosophy of Nature and The Environment: FA14, Version 0.9

Philosophy of Nature and
the Environment
FA14, Version 0.9
David W. Agler
THE PENNSYLVANIA STATE UNIVERSITY

Updates
8/15/14: First draft completed. Added to ANGEL.

8/26/14: Addition of Chapter (Elements of Arguments).
8/28/14: Improvements to Syllabus. Update to due date of LATEX Assignment
8/29/14: Improvements to Chapter 2
9/1/14: Addition to Chapter on Moral Solutions
9/5/14: Added material to Appendix (Critical correction to explanation of
what package to use when inserting images.
9/30/14: Updates and additions to chapters 1-4. New objection environment.
New environment for student submission. Addition of mindmap graphics.
10/2/14: Updated to Virtue ethics and introduction
10/22/14: First draft of chapter 6 on animals complete. Wrote macros for
definition environment, objection environment (with counters), example environ-
ment (fix, looks hideous), reply environment, discussion question (in margins).
Altered macro for Further Thoughts (student submission) so that the picture
is larger, but probably need to one that temporarily suspends page geometry so
that images can be seen easier.
12/1/14: Use of pgfplots for diagrams.
12/5/14: First draft complete.
Contents
0 Syllabus 2
0.1 Course Information . . . . . . . . . . . . . . . . . . . . . . . . . . 2
0.2 Course Description . . . . . . . . . . . . . . . . . . . . . . . . . . 2
0.3 Course Overview . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
0.3.1 Required Texts . . . . . . . . . . . . . . . . . . . . . . . . 3
0.3.2 Course Objectives . . . . . . . . . . . . . . . . . . . . . . 3
0.4 Course Policies . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4
0.4.1 Academic Misconduct . . . . . . . . . . . . . . . . . . . . 4
0.4.2 Grading Scale . . . . . . . . . . . . . . . . . . . . . . . . . 4
0.4.3 Late Work . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
0.4.4 Accessibility and Additional Guidance . . . . . . . . . . . 5
0.4.5 ANGEL and Email Communication . . . . . . . . . . . . 5
0.4.6 Drop Procedures & Incompletes . . . . . . . . . . . . . . 6
0.4.7 Classroom Environment . . . . . . . . . . . . . . . . . . . 6
0.5 Course Work . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6
0.5.1 Attendance & Participation . . . . . . . . . . . . . . . . . 6
0.5.2 LATEX Assignment . . . . . . . . . . . . . . . . . . . . . . 7
0.5.3 Pop Quizzes . . . . . . . . . . . . . . . . . . . . . . . . . . 7
0.5.4 Writing & Picture Assignment . . . . . . . . . . . . . . . 8
0.5.5 Exams . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9
0.5.6 Extra Credit . . . . . . . . . . . . . . . . . . . . . . . . . 10
0.6 Course Schedule . . . . . . . . . . . . . . . . . . . . . . . . . . . 12
1 Elements of Arguments 13
1.1 Deductively Valid Arguments . . . . . . . . . . . . . . . . . . . . 14
1.2 Inductive Arguments . . . . . . . . . . . . . . . . . . . . . . . . . 15
1.3 Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16
2 Environment and Environmentalism 17

2.1 What is an Environment? . . . . . . . . . . . . . . . . . . . . . . 17
2.1.1 Selecting a Working Definition . . . . . . . . . . . . . . . 18
2.1.2 What are Environmentalists? . . . . . . . . . . . . . . . . 18
2.1.3 Environmental Disasters & Emotive Language . . . . . . 19
2.1.4 Awareness of Environmental Problems . . . . . . . . . . . 20
2.2 Environmental Problems and Philosophy . . . . . . . . . . . . . . 21
2.2.1 What is Philosophy? . . . . . . . . . . . . . . . . . . . . . 21
2.2.2 Philosophy and Environmental Problems . . . . . . . . . 23
2.2.3 Philosophy vs. Science . . . . . . . . . . . . . . . . . . . . 24
CONTENTS 4
2.2.4 Philosophy vs. Tradition . . . . . . . . . . . . . . . . . . . 26

2.2.5 Philosophy vs. Religion . . . . . . . . . . . . . . . . . . . 27
2.2.6 Philosophy vs. Politics . . . . . . . . . . . . . . . . . . . . 27
2.3 Pollution, Conservation, Preservation . . . . . . . . . . . . . . . . 28
2.3.1 Pollution . . . . . . . . . . . . . . . . . . . . . . . . . . . 28
2.3.2 Conservation . . . . . . . . . . . . . . . . . . . . . . . . . 29
2.3.3 Preservation . . . . . . . . . . . . . . . . . . . . . . . . . . 30
2.3.4 Restoration and Intervention . . . . . . . . . . . . . . . . 32
3 Causes of Environmental Problems 35

3.1 The Modern Materialistic Attitude . . . . . . . . . . . . . . . . . 35
3.2 Christianity, Technology, and Dualism . . . . . . . . . . . . . . . 38
3.3 Corrupted Human Beings . . . . . . . . . . . . . . . . . . . . . . 39
3.3.1 Essentially Corrupted Human Beings . . . . . . . . . . . . 40
3.3.2 Contingently Corrupted Human Beings . . . . . . . . . . 41
3.4 Why Care About Causes? . . . . . . . . . . . . . . . . . . . . . . 43
3.5 Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44
4 Solutions I: Democracy and the Market 45

4.1 Skepticism and Subjectivism . . . . . . . . . . . . . . . . . . . . 45
4.1.1 The Skeptical Solution . . . . . . . . . . . . . . . . . . . . 46
4.1.2 The Subjectivist Solution . . . . . . . . . . . . . . . . . . 46
4.2 The Legal Solution . . . . . . . . . . . . . . . . . . . . . . . . . . 48
4.3 Voting Solutions . . . . . . . . . . . . . . . . . . . . . . . . . . . 49
4.4 Market Solutions . . . . . . . . . . . . . . . . . . . . . . . . . . . 52
4.4.1 The Simple Market Approach . . . . . . . . . . . . . . . . 53
4.4.2 Objections to Market Solutions . . . . . . . . . . . . . . . 54
4.5 Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 57
5 Solutions II: Moral Theory 59

5.1 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 59
5.2 A Consequentialist-Based Solution . . . . . . . . . . . . . . . . . 59
5.2.1 What is Consequentialist-Based Ethics? . . . . . . . . . . 59
5.2.2 Objections to Utilitarianism . . . . . . . . . . . . . . . . . 61
5.2.3 Defending Utilitarianism . . . . . . . . . . . . . . . . . . . 63
5.2.4 Utilitarianism and Environmental Problems . . . . . . . . 64
5.3 A Rights-Based Solution . . . . . . . . . . . . . . . . . . . . . . . 66
5.3.1 What is a Rights-Based Ethics? . . . . . . . . . . . . . . . 66
5.3.2 Who Has Rights? . . . . . . . . . . . . . . . . . . . . . . . 66
5.3.3 Objections to Rights-Based Ethics . . . . . . . . . . . . . 67
5.3.4 Rights and Environmental Issues . . . . . . . . . . . . . . 67
5.4 A Virtue-Based Solutions . . . . . . . . . . . . . . . . . . . . . . 69
5.4.1 What are Virtue Ethics? . . . . . . . . . . . . . . . . . . . 69
5.4.2 Virtues: Some Examples . . . . . . . . . . . . . . . . . . . 69
5.4.3 Virtue Ethics and Environmental Problems . . . . . . . . 70
5.4.4 Objections to Virtue Ethics . . . . . . . . . . . . . . . . . 71
5.5 Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72
6 Animals, I: Introduction 73
6.1 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 73
CONTENTS 5
6.2 Human Exceptionalism: What Makes Humans Special? . . . . . 73

6.2.1 Tool Use . . . . . . . . . . . . . . . . . . . . . . . . . . . . 75
6.2.2 Language . . . . . . . . . . . . . . . . . . . . . . . . . . . 76
6.2.3 Having a Theory of Mind . . . . . . . . . . . . . . . . . . 77
6.2.4 Ethical Capacity . . . . . . . . . . . . . . . . . . . . . . . 77
6.2.5 A Difference that Makes a Moral Difference . . . . . . . . 77
6.3 Moral Consideration of Non-Humans: Scope and Extent . . . . . 79
6.3.1 Living Beings . . . . . . . . . . . . . . . . . . . . . . . . . 80
6.3.2 The Capacity to Have Interests . . . . . . . . . . . . . . . 82
6.4 To What Extent Should Animals Factor into our Moral Thinking? 84
6.4.1 Utilitarianism: Justifying Pain . . . . . . . . . . . . . . . 86
6.4.2 Rights . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89
6.4.3 Moral Skepticism . . . . . . . . . . . . . . . . . . . . . . . 90
6.4.4 Indirect Duties to Animals . . . . . . . . . . . . . . . . . 92
6.5 Environmentalist Objections to Liberationism . . . . . . . . . . . 93
6.6 Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95
7 Animals, II: Animals as Food 96

7.1 Factory Farms & Industrial Agriculture . . . . . . . . . . . . . . 96
7.1.1 Life on Natural Farms . . . . . . . . . . . . . . . . . . . . 96
7.1.2 Life on the Factory Farm . . . . . . . . . . . . . . . . . . 96
7.2 Arguments Against Factory Farms . . . . . . . . . . . . . . . . . 96
7.2.1 Argument 1: The Argument from Suffering . . . . . . . . 96
7.2.2 Argument 2: Environmental Destruction . . . . . . . . . . 96
7.2.3 Argument 3: Public Health . . . . . . . . . . . . . . . . . 98
7.2.4 Argument 4: Pricing Arguments . . . . . . . . . . . . . . 99
7.3 The Limits of Vegetarianism . . . . . . . . . . . . . . . . . . . . . 100
7.3.1 Starvation: Us or Them? . . . . . . . . . . . . . . . . . . 101
7.3.2 Limited Access . . . . . . . . . . . . . . . . . . . . . . . . 102
7.3.3 Health Issues . . . . . . . . . . . . . . . . . . . . . . . . . 102
7.3.4 Dead Animals and Social Disruption . . . . . . . . . . . . 104
7.3.5 Farming Animals Humanely . . . . . . . . . . . . . . . . . 104
7.4 Summary: UV, CV, Omnivore, or Meat Eater . . . . . . . . . . . 104
8 Life 106
8.1 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 106
8.2 The Moral Worth of Plants . . . . . . . . . . . . . . . . . . . . . 106
8.2.1 The Pain of Plants . . . . . . . . . . . . . . . . . . . . . . 108
8.2.2 An Instrumental Argument for Rights in Plants . . . . . . 109
8.2.3 Interests and Rights of Plants . . . . . . . . . . . . . . . . 110
8.3 Biocentrism and Justifying Harm to Plants . . . . . . . . . . . . 112
8.4 Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 115
9 Non-Living Things 116

9.1 Rivers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 116
9.2 Species . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 120
9.2.1 Extinction . . . . . . . . . . . . . . . . . . . . . . . . . . . 120
9.2.2 Species: What Are We Worried About? . . . . . . . . . . 121
9.2.3 The Facts about Species . . . . . . . . . . . . . . . . . . . 122
9.2.4 Instrumental and Intrinsic Value of Species . . . . . . . . 124
CONTENTS i
9.2.5 Bioconservatism about Species Creation and Extinction . 127

9.3 Land . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 129
9.3.1 Integrity, Stability, and Beauty . . . . . . . . . . . . . . . 130
9.3.2 Members of the Land . . . . . . . . . . . . . . . . . . . . 130
9.4 Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131
10 Future Human Beings 132

10.1 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 132
10.2 The Case for the Non-Existence of the Human Race . . . . . . . 132
10.2.1 Practical Consequences? . . . . . . . . . . . . . . . . . . . 133
10.2.2 Reason 1: Environmental . . . . . . . . . . . . . . . . . . 133
10.2.3 Reason 2: Suffering . . . . . . . . . . . . . . . . . . . . . . 134
10.2.4 Reason 3: Wrongdoing . . . . . . . . . . . . . . . . . . . . 135
10.2.5 Summary: Eradication and Absence . . . . . . . . . . . . 135
10.3 The Case for the Preservation of the Human Race . . . . . . . . 136
10.3.1 Reason 1: Species Preservation . . . . . . . . . . . . . . . 136
10.3.2 Reason 2: Saving a Life and Creating One . . . . . . . . . 136
10.3.3 Reason 3: Symmetry . . . . . . . . . . . . . . . . . . . . . 138
10.3.4 Reason 4: The Prospects of Goodness . . . . . . . . . . . 138
10.3.5 Reason 5: Instrumental . . . . . . . . . . . . . . . . . . . 140
10.4 Duties to Future Persons . . . . . . . . . . . . . . . . . . . . . . . 140
10.4.1 Duties to Future Persons . . . . . . . . . . . . . . . . . . 140
10.4.2 Justifying Consumption, Denying Duties . . . . . . . . . . 142
10.5 Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 144
A Using LATEX 145

A.1 Why Use LATEX? . . . . . . . . . . . . . . . . . . . . . . . . . . . 145
A.2 LATEX and the Writing Assignment . . . . . . . . . . . . . . . . . 149
A.2.1 The Writing Component . . . . . . . . . . . . . . . . . . . 149
A.2.2 The Media Component . . . . . . . . . . . . . . . . . . . 152
A.2.3 Rescaling Absolutely & Relatively . . . . . . . . . . . . . 155
B Readings 159
B.1 Selection from J. S. Mills Utilitarianism . . . . . . . . . . . . . . 159
Bibliography 164
Introduction
The contents of this document are lecture notes from an introductory philosophy
of environment course I taught in the fall of 2014. The bulk of the notes follow
Christopher Belshaws Environmental Philosophy: Reason, Nature and Human
Concern (McGill-Queens University Press, 2001), but they also draw on Lori
Gruens Ethics and Animals: An Introduction (Cambridge University Press,
2011), lecture notes Ive used to teach other courses, my own thoughts, and
ideas that developed out of classroom discussion with students. In general, I try
to avoid simply summarizing what Belshaw says and instead try to use what
he says as a prompt for putting things in a way that students with no prior
experience in philosophy would understand.
In addition to Belshaws book and my own contribution, this document contains
the work (both written and visual) submitted by my students. After learning
how to use LATEX the students were asked to pick some topic in the texts we
read or discussed in class and (i) summarize that topic and (ii) expand upon it
in some way. These contributions are marked as Further Thoughts and the
names of student contributors are provided.
If you are an instructor and would like to access to this document in .tex format
as well as quizzes and exams that are based on this document, dont hesitate to
email me.
Chapter 0
Syllabus
0.1 Course Information

Course Information: PHIL013.001, Fall 2014, MWF 2.303.20PM
Course Location: 307 Boucke Bldg
Instructor: David W. Agler, PhD

Email: dwa132 A T psu D O T edu
Website: www.davidagler.com
Office Hours and Location: Before & After Class (or by appointment
in 213 Sparks)
Office Mailbox: 232 Sparks
0.2 Course Description

Concern for the environment plays a pervasive role in in the decisions we make
and how we think about ourselves in relation to each other and in the world. We
enact laws to regulate pollution, we know (or are) people who abstain from eating
animals, and most of us have (in some way or another) recognize living things
and environments as deserving respect or even reverence. Gaining a clearer, more
articulated, and philosophical understanding of what, if any, responsibilities we
have to the environment is the primary topic of this course.
Unit 1 investigates a number of basic questions about environmental
philosophy: what is the environment? what are some of the central
environmental problems? how can philosophy help to solve these environ-
mental problems? In discussing these questions, we will read Christopher
Belshaws Environmental Philosophy: Reason, Nature, and Human Con-
cern (McGill-Queens University Press 2001).
Unit 2 turns from these broad introductory questions to several questions
about what makes us different from animals and what moral responsibilities
we have to animals. We will explore answers to questions like: what, if
0.3 Course Overview 3
anything, distinguishes us from animals? is it morally permissible to eat

animals and is vegetarianism ethically required? should industrial animal
production be stopped? what moral problems do the existence of zoos
present? is it morally permissible to keep animals in captivity, either in
zoos or as pets? In discussing these questions, we will read Lori Greens
Ethics and Animals: An Introduction (Cambridge, 2011).
Unit 3 investigates what ethical responsibilities we have to living and
nature things more broadly, e.g. plants, ecosystems, rivers, forests. We
will explore explanation for why it might be morally wrong to destroy
natural objects, even when doing so does not harm human beings. In
addition, well examine why a solution to environmental problems might
require a radically different perspective on who we are as human beings.
Here are a list of some of the questions we will explore:
1. what is the environment?
2. what is an environmental problem and what kinds of environmental prob-
lems are there?
3. what role can philosophizing play in solving and thinking about environ-
mental problems?
4. what are the primary causes of environmental problems?
5. what other methods are available in trying to solve environmental problems?
6. what role does moral theory play in thinking about and trying to solve
environmental problems?
7. what duties do we have to animals?
8. what duties do we have to non-human and non-animal living things?
9. how do we make sense of the value we ascribe to living things?
0.3 Course Overview
0.3.1 Required Texts

1. Belshaw, Christopher. 2001. Environmental Philosophy: Reason, Nature
and Human Concern. Montreal & Kingston: Mcgill-Queens University
Press.
2. Gruen, Lori. 2011. Ethics and Animals: An Introduction. Cambridge:
Cambridge University Press
0.3.2 Course Objectives
Philosophy of Nature/Environment Content: Students will learn several

key ideas in the philosophy of nature/environment, e.g. what is an environment,
what sort of relationship do humans have to the environment(s), what sorts of
responsibilities do we have to conserve, to preserve, and to prevent pollution,
what responsibilities do we have to animals, and what types of responsibilities
do we have to other living (non-animal) things?
0.4 Course Policies 4
Critical Reading and Reasoning Skills: Students will read texts in the phi-
losophy of nature critically by assessing the quality of arguments in terms of
their validity, strength, cogency, soundness, etc.
Dialogue and Oral Expression: As some issues in the philosophy of nature
tend to be controversial and emotionally charged, students will develop their
ability to engage in respectful conversation with others. Students will thus be
encouraged to formulate their views on philosophy of nature issues by provid-
ing reasons for their position and criticizing alternatives by objecting to the
arguments supporting these positions.
Articulation and Writing Skills: Students will develop the capacity to re-
spond to various arguments concerning the philosophy of nature in a rigorous
and articulate way. They will learn how to summarize issues in the philosophy
of nature in a succinct, charitable, and illustrative way and learn how to critical
respond to arguments by raising objections and supporting their views with
reasons.
0.4 Course Policies
0.4.1 Academic Misconduct
The general principles and policy relating to cheating and plagiarism, which
are enforced in this class, can be found in the Penn State policy on academic
misconduct. Academic Integrity: Academic dishonesty encompasses a wide
range of activities, whether intentional or unintentional, that includes, but is not
limited to: all forms of fraud, plagiarism, and any failure to cite explicitly all
materials and sources used in ones work. Sanctions for these activities include,
but are not limited to, failure in a course, removal from the degree program,
failure in a course with an explanation in the permanent transcript of the cause
for failure, suspension, and expulsion. If you are unclear about whether you
or someone you know is engaging in academic misconduct, read the following:
University Statement on Academic Integrity. For more information, see PSU
Academic Integrity Policy, PSU Plagiarism Quiz, and PSU Plagiarism Links.
Lets take a more light-hearted look at plagiariasm. See Video: Cheating in
College
0.4.2 Grading Scale
A B C D F
A: 91100 B+: 89.089.9 C+: 79.079.9 D: 60.069.9 F: 059.9
A: 90.090.9 B: 81.088.9 C: 70.078.9
B: 8080.9
Grades will be rounded up from the second decimal point, e.g. 90.95 rounds up
to 91.0 while 90.94 rounds down to 90.90. In the event that eLION does not
allow for a particular grade (e.g. D+), you will simply be given the letter grade
0.4 Course Policies 5
(e.g. if you have a D+ then you will receive a D, and if you have a C, you will
receive a C).
0.4.3 Late Work
If you are planning on submitting an assignment late, you will need to clear
this with the instructor before the day and time of the test. If the instructor
is not informed that you will be taking the test late, a grade reduction of one
letter grade is incurred for every day the test is late. So if the due date is
Tuesday at 3PM and you email me on Tuesday at 3.01PM you will lose a letter
grade. You will not lose an additional letter grade until 3.01PM the next day
(i.e. Wednesday).
However, note that you may not make-up a pop-quiz. For more on pop quizzes,
see subsection 0.5.3.
0.4.4 Accessibility and Additional Guidance
Penn State welcomes students with disabilities into the Universitys educational
programs. If you have a disability-related need for reasonable academic ad-
justments in this course, contact the Office for Disability Services (ODS) at
814-863-1807 (V/TTY). For further information regarding ODS, please visit the
Office for Disability Services Website.
In order to receive consideration for course accommodations, you must contact
ODS and provide documentation (see the documentation guidelines at PSU
Documentation Guidelines. If the documentation supports the need for academic
adjustments, ODS will provide a letter identifying appropriate academic adjust-
ments. Please share this letter and discuss the adjustments with your instructor
as early in the course as possible. You must contact ODS and request academic
adjustment letters at the beginning of each semester.
If you are in need of psychological counselling, please do not hesitate to contact
Penn States Counselling & Psychological Services (phone: 814-863-0395). For
any problem related to your studies, university policies and procedures, do not
hesitate to seek the help of the Student Affairs Services, your Academic Advisor,
or arrange a meeting with your instructor who will help you obtain assistance
through one of the above, or another, agency.
0.4.5 ANGEL and Email Communication
Please check the webpage on the ANGEL website regularly. An online version
of the syllabus is available there, and you will be notified of any cancellation
of a course meeting there. If you need to contact me, send a well-constructed
email to my email address with an appropriate subject line (e.g. P120 Question)
and with an appropriate address (e.g. Dear David). Failure to do either, or
emailing me with multiple links attached (check this youtube link) will result
in your instructor deleting your email. Students are responsible for activity on
their computer accounts so only send emails pertinent to the course.
0.5 Course Work 6
0.4.6 Drop Procedures & Incompletes
Students who simply stop attending class, for whatever reason, without officially
withdrawing from the course, will receive the grade of F. If you expect a refund, be
aware that the date the withdrawal form is processed by Penn State registrars
office determines the amount of refund. Consult the Register site for drop
procedures. Consult the Handbook for taking an Incomplete (D/F)
0.4.7 Classroom Environment
A number of factors figure into creating a healthy classroom environment. In

order to facilitate such an environment, I ask you to obey the following:
1. the use of cell phones in any capacity is prohibited (please turn ringers
and buzzers off, no text-messaging during class),
2. please do not begin to pack up your belongings before your instructor
has explicitly dismissed you,
3. please come to class rested, sleeping in class is strictly prohibited,
4. please do not do other work in class. If you have an important exam in
the next class, go somewhere where you can study for it.
If you are incapable of performing (1)(4) or are disruptive in class, you will
kindly be asked to leave the classroom.
0.5 Course Work
Assignment # pts % Notes

Attendance & Participation 0 0 0 plays a role in rounding
LATEX Assignment 1 10 10
Pop Quizzes 8 3 20 lowest grade dropped
Writing Assignment 3 100 35
Exams 3 100 35
TOTAL 100
Table 1. Grade Weight Per Assignment
0.5.1 Attendance & Participation
The attendance and participation portion of your grade is determined through a

combination of subjective and quantitative components.
Attendance: is documented through the use of Attendance Sheets,
which are periodically distributed throughout the semester.
Classroom participation: is assessed by using a variety of factors, in-
cluding (but not limited to): the quality of your questions and answers,
0.5 Course Work 7
respectful dialogue with your classmates and instructor, your willingness

to participate in class exercises, etc.
In the case of borderline grades (A-/B+, B+/B etc.) there can be fine tuning
based on your participation. Only excellent participation (both in the classroom)
and attendance throughout the semester can raise your grade. Your grade can
be raised (at most) one percentage point (e.g. 79 to 80 not 78 to 80).
0.5.2 LATEX Assignment
This course is designed around one super document that will be updated con-
tinuously throughout the course. That document contains the syllabus, course
handouts, student-submitted writing assignments and pictures, and study guides.
That document is written in plain text but prepared with a typesetting system
called LATEX. You will be required to submit your writing assignments using
LATEX and that work may be added to the super document.1
The LATEX assignment aims to prepare you to learn the technical skills needed
to submit the three writing assignments for the course.
Step 1: Get LATEX. There are two ways to get LATEX. First, you can create use
a text editor and and download a LATEX or TEX typesetting software (the
former is on every computer (e.g. you can use Notepad) and the latter you
will have to download, for free)
Another way (and this is the way I strongly recommend) is to use a
cloud-based application. I recommend ShareLatex.2
Step 2: Create a document using LATEX that includes your name, the date, a
short message to me (e.g. whats your major, what are your career goals,
or anything that you think would be interesting), and a picture with a
caption. For details on how to do this, see section A.2 and tutorials at
ShareLaTeX Tutorials.
Step 3: Compile the document and save the PDF.
Step 4: Click the MENU button (upper right) and download the SOURCE
by clicking the SOURCE button. It will download as a .zip file.
Step 5: Upload both the PDF and the source (.zip) file to the LATEX assignment
DropBox in ANGEL.
0.5.3 Pop Quizzes
Eight pop quizzes will be distributed throughout the semester.

Each pop quiz will consist of three questions (multiple-choice, T/F, or
very-short answer).
1 Forwhy I am having you use LATEX in this course, see section A.1.
2 Seehttps://www.sharelatex.com. ShareLaTeX is a cloud-based LATEX preparation applica-
tion and is completely free. It also contains a number of wonderful tutorials to help you learn
LATEX
0.5 Course Work 8
Full credit (2pts) will be awarded provided you answer two of the three
questions correctly.
The questions are drawn from the reading for that day.
While you may not make-up pop quizzes, your lowest pop quiz will be
dropped (except if you have a written excuse, e.g. doctors note).
If a student is late to class, the student is free to take the exam until the
point I begin collecting them.
0.5.4 Writing & Picture Assignment
This assignment assumes that you have already completed the LATEX assignment
(subsection 0.5.2) as it requires you to submit all of your work using LATEX. You
will use that assignment as a partial template for completing this one.
This assignment requires three components: a media component, a written
component, and an assessment component. All of the components will be
submitted to ANGEL as a single .zip file (your entire project (source code and
files)) and PDF (the compiled assignment).
Media Component: The media (picture) component can be any original
photograph or picture.
Written Component The written component consists of text where
you explain, clarify, or expound upon some argument or concept discussed
in the lessons or in the text.
Assessment Component The assessment component is a question that
a moderately intelligent person would be able to answer after interacting
with your written and media components.
The media component of the assignment is the same for each unit. It requires
that you produce an original photograph, drawing, or picture, and then include
some metadata about it. In choosing your media item, you want to pick something
that is relevant to the issue you are planning on writing about and something
that isnt overly personal to you. It should be a picture that is relevant to a
reader who knows nothing about you (see Table 2 for details about what you
should put in your pictures caption).
Media Component Requirements

1 A multimedia object created by you (submitted as .jpg or .png).
2 A caption that includes your Name, the Title of your multimedia
object, and a Short Description of multimedia object (data
about your object, e.g. if it was a photograph, where did
you take the photograph, when did you take it, are there any
resources (e.g., links) that would be helpful).
Table 2. Media Component Requirements
The written component of the assignment which varies slightly across the
three units requires you to articulate some key argument or concept found
0.5 Course Work 9
in the reading and to further elaborate on this argument or concept with your
picture. For more on this, see Table 3.
Written Component Requirements

Unit 1 A .txt file that includes (i) the lesson # and section # to
which your media and written components apply, (ii), the full
citation and pages numbers in the text to which your media
and written components apply, (iii) a 300-word essay where
you: (iii.a). introduce a single argument or concept discussed
in the readings and the lessons (you will need to present the
argument and give a clear explanation of each of the premises),
(iii.b.) further clarify this argument or concept with an example
of your own, (iii.c.), explain how your media component bears
on this argument or concept, e.g. helps explain one of the
premises.
Unit 2 This assessment is identical to Unit 1 except: (i) your written
component should be 400 words, (ii) you should offer a possible
criticism of your explanation of an argument or concept.
Unit 3 This assessment is identical to Unit 1 except (i) your written
component should be 500 words, (ii) you should offer a possible
criticism of your explanation of an argument or concept, and
(iii) you should respond to this criticism by explaining why the
objection is misplaced, mistaken, or relies on a false assumption.
Table 3. Written Component Requirements
Once youve completed the written and media components of this assign-
ment, the assessment component of the assignment which remains the same
across the three units requires you to create a question (one-word answer, essay,
or multiple-choice question) that an individual who read your written component
and viewed your picture would be able to answer. In addition, you should provide
feedback for those who might have answered your question incorrectly. Ideally,
your question should be moderately challenging, that is, requiring a close read
and examination of your written and media components. (NOTE: You wont be
required to know any special LATEX as I will put them in a special environment).
Table 4 provides a template for a sample multiple-choice question.
0.5.5 Exams
There will be three exams in this course. The format of each of exam will consist
of multiple-choice / true-false questions with some short answer questions.
These exams will cover:
1. basic content found in the readings and lessons
2. higher-level content discussed in class
3. contributed student content added to lessons from blog (picture & writing)
assignments
Here are a few tips for preparing for exams:
0.5 Course Work 10
Assessment Component Requirements

1 A multiple-choice question containing at least four choices A,
B, C, D (as well as the indicated correct answer) that could be
answered by reading the written component and viewing the
media component of your submission.
2 Please use the following format (bolding not necessary):
Q: Each question should start with Q: or be successively
numbered.
A. If there are choices, the first choice should start with A..
B. Each successive choice should start with the next letter and
a period.
C. Each choice should be on a single line, but it is OK if it is
longer than will fit in the text area and it wraps on its own.
D. You should include at least four options, but make sure to
end each answer with a period.
ANSWER: B
FEEDBACK: Here is where you provide feedback for some-
one who got the answer incorrect.
Table 4. Assessment Component Requirements
1. Take good notes. While I distribute a lot of written material, these

materials are not exhaustive and so you should take good notes about the
lecture and the reading.
2. Frequently review this document as it is updated regularly.
3. Attend the review session. During the day of the review session, I will (i)
talk about the format of the exam and (ii) point out some blog submissions
that I have added to the lesson content.
0.5.6 Extra Credit
There are several extra credit assignments available in this course. Details
concerning each are provided below. Each assignment is due before the due date
of the last Writing and Media Assignment (unless otherwise mentioned).
Local Sites: You can receive 1 extra point added to your Writing and
Media Assignment if your media component involves any of the following
Centre County locations:
1. The Bellefonte Rail Trail
2. Any Park in Centre County (List of Parks in Centre County)
3. Millbrook Marsh Nature Center
PSU Club Presentation: You can receive 2 extra points added to an exam
provided you (i) research a Penn State club or group whose principal focus is on
some environmental issue, (ii) attend a meeting of this club, (iii) give a short, 1-2
minute announcement to the class about this club detailing what their mission
appears to be, when they meet, how what they do relates to this course, etc.
and (iv) distribute a flyer to the class that summarizes your informational talk.
0.5 Course Work 11
If you plan on completing the PSU Club Presentation, you must notify me at
least two weeks before the final class to schedule a time to present.
Diagrams with TikZ or Pgfplots: You can receive up to 5 extra points
added to a Writing and Media Assignment if you summarize some argument,
concepts, or set of arguments in the Master Document with a diagram that
you created using TikZ or Pgfplots. TikZ is a package for LATEX that allows
for drawing, while Pgfplots is a package based on TikZ that allows for drawing
graphs. NOTE: You cannot submit a diagram for which there already exists
a diagram. For examples, see Figure 1, Figure 5.5, Figure 6.18, Figure 6.19,
Figure 6.6. Your submission will be graded on the accuracy and visual quality
of your diagram.
\ begin { tikzpicture }
Duty toward Plants?
\ node [ draw , fill = gray
!30] ( DutyPlants ) at
( -1 ,3) { Duty toward
Plants ?};
\ node [ draw , fill = green
!30] ( DD ) at (0 , -2) {
Direct Duties ?};
\ draw [ - > , dashed , thick ,
shorten >=1 pt ] (
DutyPlants ) to [ out =0 ,
in =180] ( DD ) ;
\ end { tikzpicture }
Direct Duties?
Figure 1. An Example of a Diagram Made Using TikZ
For more on how to create diagrams or figures using TikZ, see https://
www.sharelatex.com/learn/TikZ_package. For more on how to create di-
agrams using Pgfplots, see https://www.sharelatex.com/learn/Pgfplots_
package. For more on both TikZ and Pgf, see http://mirror.utexas.edu/
ctan/graphics/pgf/base/doc/pgfmanual.pdf.
Practical Solutions to Environmental Problems: You can receive up to 5
extra points added to a Writing and Media Assignment if you (i) research
some way that the everyday person can practically solve an environmental
problem, (ii) write a short, one-page proposal describing the environmental
problem, the practical problem, and arguing why everyone ought to follow your
proposed solution (you will need to submit this proposal to me), (iii) give a
short, 1-3 minute announcement to the class where you briefly explain the
environmental problem, your practical solution, and why everyone ought to
follow your proposed solution. Your submission will be graded on the perspicuity
with which you describe the environmental problem, the originality of your
practical solution, and the persuasiveness of your argument for its adoption.
0.6 Course Schedule 12
0.6 Course Schedule

WA: Writing Assignment
EP: Environmental Philosophy
EA: Ethics and Animals
Table 5. UNIT 1, ENVIRONMENTAL ETHICS: THE BASICS
DATE TOPIC READINGS ASSIGNMENT

8/25 Syllabus & Getting to Know You Exercise None
27 Elements of Logic & LATEX Assignment None None
29 Environmental Problems, I EP 1-8
9/1 NO CLASS NO CLASS NO CLASS
3 Environmental Problems, II EP 8-15
5 Environmental Problems, III EP 15-19
8 Environmental Problems, III EP 15-19 LATEX Due
10 Causes of Environmental Problems, I EP 23-30
12 Causes of Environmental Problems, II EP 30-37, skim 32-34
15 Solutions to Problems: Skepticism, Subjectivism, & EP 39-41
Law
17 Solutions to Problems: Voting EP 39-50
19 Solutions to Problems: Market Solutions EP 50-62
22 Solutions to Problems: Consequentialism, I EP 63-65
Selection from J. S. Mills Utilitarianism See Appendix
24 Solutions to Problems: Consequentialism, II EP65-70
Ursula K. Le Guin. 1973. The Ones Who Walk Away See ANGEL
from Omelas. New Dimensions 3
29 Solutions to Problems: Consequentialism, III EP70-76
10/1 Solutions to Problems: Rights EP 76-84
10/3 Solutions to Problems: Virtue Theory EP 84-92 WA
10/6 WA Due
10/8 Review Day Review Day Review Day
10/10 Exam Exam Exam
Table 6. UNIT 2, ANIMALS

10/13 Why Animals Matter EA1-25
15 Who is Considerable? EA25-33
17 Consequentialism, Rights, and Animals EP93-102
20 Skepticism about the Worth of Animals EP104-110
10/22 Liberation and Welfare EP111-119
10/24 Eating Animals EA76-86
10/27 Arguments Against Factory Farms EA86-92, 92-104 WA
10/31 WA Due
11/3 Review Day Review Day Review Day
11/5 Exam 2 Exam 2 Exam 2
Table 7. UNIT 3, LIFE, RIVERS, SPECIES, LAND, & DEEP ECOLOGY

11/7 Life, I EP121-129
10 Life, II EP129-138
12 Life, III EP139-146
14 Rivers EP147-153
17 Species EP153-161
19 Species, II EP161-169
21 Land EP169-178
24-28 NO CLASSES NO CLASSES NO CLASSES
12/1 For and Against People EP253-261
3 People and Value EP261-264
5 Future Generations EP265-275 WA
8 WA Due
10 Review Day Review Day Review Day
12 Exam 3 Exam 3 Exam 3
15 Exam 3, (440PM-530PM) Exam 3 Exam 3
Chapter 1
Elements of Arguments
Presenting and criticizing arguments plays a large role in philosophy. An

argument is a set of propositions (sentences that can be true or false) where
one subset of propositions (called the premises) are given in support of another
proposition (called the conclusion). Intuitively, we can think of arguments as
a set of reasons (or evidence) given in favor of some thesis.
Arguments are criticized by citing objections. Objections are some consideration
(or reason) against the acceptance of the conclusion, either because the premises
are false or because even if the premises are true, they dont support the
conclusion.
This course wont require that we dive deeply into questions like what is an
argument? or what are the elements of an argument? But we do need a
compact way to present arguments and a general understanding of how to
criticize them.
Lets begin with an example.
P1 All pollution is caused by hippies.

P2 John is a hippie.
C Therefore, John causes pollution
Table 1.1. Argument for Hippies Causing Pollution
The argument in Table 1.1 contains two propositions (sentences) called the
premises that support a third proposition (sentence) called the conclusion.
We will abbreviate the premises using P and an integer (e.g. P1 or P1 and C
to indicate the conclusion.
We can criticize any argument in one of two ways.
Option 1: Reject at Least One of the Premises
Option 2: Argue that the Conclusion Does Not Follow from the Premises.
The argument in Table 1.1 can be criticized by arguing that at least one of the
premises is false. For example,
O1: It is false that all pollution is caused by hippies. Why just the other
day I was drinking an energy drink and threw it in the street (thereby
polluting) and I am not a hippie.
We will use O and an integer O1 or O1 to abbreviate the term Objection.
14 Elements of Arguments
The second way to criticize an argument is to argue that even if the premises
were true, the conclusion does not follow. This mode of criticism is independent
of whether the premises of the argument are in true or false. It says, instead,
even if we assume that the premises are true, the conclusion does not follow. To
get a clearer picture on this second type of criticism, it is necessary to distinguish
between two different kinds of arguments: deductively valid arguments and
inductively strong arguments.
1.1 Deductively Valid Arguments

Some arguments are purported to be deductively valid. An argument is
deductively valid if and only if it is impossible for the premises to be true
and the conclusion false. That is, an argument is deductively valid if and only
if it must be the case that on the assumption that the premises are true (not
saying they are), the conclusion is also true.
If someone says that a given argument is deductively valid, what they express
is that there is an impossible state of affairs. Namely, what they are expressing
is that there is NO WAY the premises can be true and the conclusion false. So,
if the premises are true, we can be confidant that the conclusion is also true.
Table 1.2. A Deductively Valid Argument is One Where
Premises True True False False

Conclusion True False True False
Possible Impossible! Possible Possible
Given that in a deductively valid argument it is impossible for the premises to

be true and conclusion false, deductively valid arguments are truth preserving.
That is, if an argument is deductively valid, then it is impossible for the premises
to be true and the conclusion false, and so, if the premises are (in fact) true,
then the conclusion is true too. A deductively valid argument whose premises
are, in fact, true is called a sound argument.
As an example, consider the argument in Table 1.3. This argument is deductively
valid. And, it so happens, its premises are true as well. So, the argument is
sound.
P1 Obama is President or McCain is President of the USA.

P2 McCain is not President.
C Therefore, Obama is President.
Table 1.3. Argument for Obama as President
One way to criticize an argument other than asserting that its premises are false
is to say the argument is not valid. That is, the argument is invalid. What
this means is that it is possible for the premises to be true and the conclusion
false.
Lets return to the argument in Table 1.1 and determine whether the argument
is deductively valid or invalid. That argument consists of two premises. Lets
assume that both are true. Does the conclusion still follow? That is, is it
impossible for the premises to be true and the conclusion false? No. Even if it
were true that all pollution is caused by hippies and that John is a hippie, it
1.2 Inductive Arguments 15
is still possible that John does textbfnot cause pollution. Consider the the
first premise does not say that all hippies cause pollution or all of the hippies
are responsible for all of the pollution.
Finally, it is important to note that an argument does not need to have
true premises in order to be deductively valid. For instance, consider
the example in
P1 All pigs fly.

P2 David Agler is a pig.
C Therefore, David Agler flies.
Table 1.4. Argument for Flying Pigs
Notice that neither P1, P2, nor C are true, but the argument is nevertheless
valid. It is deductively valid because were the premises true, it would be
impossible for the premises to be false.
Activity: Create a deductively valid argument
for why we shouldnt (or should) hurt puppies.
Be sure to label your premises and conclusion
1.2 Inductive Arguments clearly.
Not every argument purports to be deductively valid. Some arguments, instead,

purport to be inductively strong. We say that an inductive argument is strong
when it is likely that if the premises are true the conclusion is also true. While
validity is an all-or-nothing, the strength of an argument is a matter of degree and
a comparative notion. Some premises provide more support to their conclusions
than others; arguments of this nature are thought to be stronger than those
arguments that provide less support.
To illustrate, consider the following examples:
P1 63 percent of Penn State students surveyed

said they do not support raising tuition.
C Therefore, 63 percent of Penn State students
do not support raising tuition.
Table 1.5. Argument for PSU Student Opinion on Tuition
Whereas P1 could be true while C is false (i.e., it is not valid), notice that P1
offers evidence or support for C. Whereas it is not necessary that if P1 is true,
then C is true, it is likely if P1 is true, then C is true. We think that this is
likely as the premises offer a fair degree of support for the conclusion.
One particular kind of inductive argument is called an argument by enu-
meration. These arguments support a universal (general) conclusion by citing
instances of that conclusion:
P1 John played football and has bad knees at age 50.

P2 Frank played football and has bad knees at age
50.
P3 Liz played football and has bad knees at age 50.
C Therefore, everyone who plays football will have
bad knees at age 50.
Table 1.6. Argument for Football Causing Bad Knees

16 Elements of Arguments
Notice that P1, P2, and P3 are all examples or instances of the general claim
found in C. The argument in Table 1.6 also shows that the strength of an
inductive argument is a matter of degree, e.g. a couple thousand instances
would make it more likely that if the premises are true, then the conclusion is
true. In contrast, supporting the conclusion with a single instance seems to
indicate that the conclusion is less likely (or at least not as strongly supported).
One way to criticize an inductive argument is to say that the argument is not
strong but is instead weak. To say that an inductive argument is weak is to
say that it is not likely that if the premises are true then the conclusion is also
true. What this means is that it is not likely that even if the premises are true,
it would not make the conclusion true. An obvious example of this are cases
where the premises are irrelevant to the conclusion. For example, consider the
following argument in Table 1.7
P1 The sky is blue.

P2 I feel happy.
C Therefore, everyone who plays football will
have bad knees at age 50.
Table 1.7. A New Argument for Bad Knees
Notice that it is not likely that even if P1 and P2 were true (again, we are not
saying they are), C would not be true.
But, there are other ways to criticize inductive arguments. With respect to
arguments by enumeration (see Table 1.6) we might say that citing only a few
instances of football players who have bad knees is not enough to show that
football playing causes bad knees. The bad knees may be the result of some
other factor, e.g. some football players may like to dance after their games at
clubs and dancing causes bad knees.
Activity: Create an inductively strong argu-
ment for why we shouldnt (or should) hurt
puppies. Be sure to label your premises and
1.3 Summary conclusion clearly.
In this section, the notion of an argument was presented, conventions were

presented for how to present arguments, and there was a brief discussion of two
ways to criticize arguments.
Chapter 2
Environment and
Environmentalism
In a branch of philosophy known as metaphysics (specifically ontology), one

common question that gets asked are what-is-X questions. These types of
questions essentially ask what kinds of properties does a thing have to have
in order to be x. For example, what is a physical body? is an example of a
what-is-x-question, and a possible answer might be something that is extended
in three dimensions. In this lesson, we ask a number of what-is-x questions
about the environment, about environmentalism, and about environmentalists.
In addition, we probe how environmental problems get talked about and why
there is an increasing concern about environmental problems.
2.1 What is an Environment?

People use the term environment in several different ways.
Environment (human life): The term environment can refer to the
human environment, i.e. all of the places that people inhabit in some
way, shape, or form, whether it be through work, play, rest, or travel.
Environment (natural, non-human): The term environment can
refer to natural environment, which refers to the network of non-
technological physical spaces and things that play influence the growth
and survival of organisms.
Environment (connectivity): The term environment can refer to
all places on Earth whether it includes human-made things or not.
A key element of each of these definitions is that the environment is one thing,
spread, more or less, over the surface of the world (Belshaw, 2001, p.2). Lets
call definitions of the environment that share this property global definitions
of the environment.
In contrast to global definitions, there are definitions that understand environ-
ments as a multiplicity of mostly unconnected places.
Environment (multiplicity): The term environment can refer to all
of the things in your hometown or place where you call your home, e.g.
all of the rivers, buildings, animals, insects that inhabit the place where
18 Environment and Environmentalism
you are from. Other people have other environments, but there is no
single overarching environment.
Lets call definitions of the environment that reject the idea that there is a
single, connected thing called the environment in favor of the idea that there are
a number of discrete environments local definitions of environment. For
example, consider the definition of an ecosystem provided here Organisms in
their Environment (see up to 2m), where particular ecosystems can be small or
large. Question: A question we might have con-
cerns where to draw the line between one en-
vironment and another or between something
2.1.1 Selecting a Working Definition that is part of the environment and that isnt?
That is, if, according to the global definitions,
We wont try to settle which definition of environment everyone should use the environment refers to a single thing spread
(pointing out the different definitions of environment alerts us to the different out over the surface of the globe, does it refer
ways that people may refer to environment and will allow us to avoid confusion to other planets? Does it refer to the core of
when talking about environmental issues). Instead, we will adopt a definition the earth? In addition, if, according to the
that has the following four characteristics: local definitions, the environment refers to a
1. there is one environment (not a bunch of unconnected environments) multiplicity of unconnected places, where do
2. the environment exists as outdoor places and things (so not indoor places we draw the line between one environment and
like restaurants or your apartment). the next? Does my environment stop and yours
3. the environment exists irrespective of whether people inhabit it (so some begin at the city limits, at my property line, at
uninhabited desert is an environment even though no human lives there). the boundaries between one state or country
4. the environment must refer to places that are within our current ability and the next?
to inhabit (so not Mars, but maybe someday).
Question: Do you see any problems with the
Given this definition of environment, what does it mean to say an issue or definition of environment provided? If so,
problem is environmental? what are they?
An environmental issue is some issue that concerns some part of the
the outdoor, public, inhabitable, and natural world.
Consider some examples in Table 2.1.
Environmental Issue Not an Environmental Issue

deforestation in a national painting the walls of your apartment
park green rather thaalso played a role in the
increased awaren blue
dumping leftover paint in biking rather than walking to school
a river
littering shooting guns off on your farm
Table 2.1. Examples of Environmental Issues
Figure 2.1. Question: Is Mars part of the

2.1.2 What are Environmentalists? environment? (Mars. Picture (cropped) by
Linda Tanner.)
Two other what-is-x questions that well try to provisionally answer are what Question: Come up with your own example
are environmentalists? and what is environmentalism? of an environmental issue and contrast it
Environmentalist: an environmentalist is someone who (i) shows a against an issue that is not environmental in
high degree of awareness of environmental issues and (ii) makes some nature.
reasonable attempt to act on this awareness by caring for the environment.
Notice that the definition of environmentalist has two conditions. The first
condition requires a special or heightened awareness (or knowledge) of various
2.1 What is an Environment? 19
actions or cause-effect relationships that impact the health of the environment.

So knowing that dumping toxic waste into a watershed would not make you
an environmentalist since it is common knowledge, but knowing certain special
facts about the effects of CO2 on some ecosystem might as having some kind of
special knowledge or awareness about the environment.
But even if someone did have a high degree of awareness about environmental
issues, they might still not be an environmentalist. The second condition required
to be an environmentalist is that one reasonably act on this awareness in a
way that shows concern for environment. For consider that someone might know
a lot about the environment, but have an indifferent or malevolent attitude
toward its health. They might have expertise in the best locations to dump
toxic waste without getting caught or they might have detailed knowledge about
the negative effects of littering but do it anyway.
Thus, to be an environmentalist requires both knowledge and action directed
toward helping the environment. On its own, intelligence is not enough nor
is strong concern. In order to be considered an environmentalist, you must
meet both conditions. First, you must have a high degree of awareness about
environmental issues. Second, you must act on that awareness in a way consistent
with an effort to care for the environment.
Relying on this understanding of what an environmentalist is, we can define
environmentalism as follows:
Environmentalism: refers to the view that understanding of and care Figure 2.2. Rachel Carson (1907-1964). Ma-
for the environment are reciprocal. That is, increased care for the envi- rine biologist and environmentalist. Author
ronment encourages individuals to seek out an increased understanding, of Silent Spring. Picture from U.S. Fish and
and vice versa. Wildlife. National Digital Library.
Environmentalism thus refers to the close connection between caring for and Video: Consider the following video, would
understanding the environment. Someone promoting environmentalism would its author be an environmentalist: littering.
thus be committed not merely to a scientific understanding of the environment Question: Are you an environmentalist? In
and not merely concern for the environment but with forstering both at the what ways do you meet both of the conditions
same time. of the definition? If you arent an environmen-
talist, does this make you a bad person or do
not care about the environment? Do we have
2.1.3 Environmental Disasters & Emotive Language an ethical obligation to be environmentalists?
Some events are referred to as environmental disasters, environmental crises,

environmental destruction, and so forth. Individuals often use these terms
both to describe some events impact on the overall health of the environment,
evoke emotions of shock and horror, as well as evaluate that event as one that
should be avoided or one that is the result of some wrongdoing. Such language
is descriptive in that it aims to detail what happened, emotive in that it aims to
elicit a certain feeling about what happened (or might happen), and prescriptive
in that it claims that what happened shouldnt have happened. Classifying an
event as an environmental disaster also serves as a call for action as there is
the assumption that we ought to deal with big environmental problems (the
disasters) before we address the little environmental issues (the non-disasters).
Step 1 Step 2
Big environmental issue Small environmental issue
DISASTER! non-disaster
Table 2.2. Order for Handling Environmental Issues

But classifying one event or another as an environmental disaster is problematic

for a number of reasons:
1. some events that dont seem like environmental disasters cause as much
harm as events that are classified as disasters,1
2. it isnt always clear why certain actions get classified as disastrous or
horrific as their consequences are not clearly spelled out.
In order to take a more neutral, descriptive approach to things, we will follow
Belshaw and use the expression environmental problems (or issues) rather
than simply looking at an event and using our intuitions to call it an environ-
mental crisis or disaster, we will try to describe the event using the following
three questions:
If e = disaster, crisis, problem, issue, etc.

1 What is supposed to happen if e occurs?
2 What would be so bad if e did occur?
3 How should we feel about e occurring?
Table 2.3. Three Questions about Environmental Disasters

Activity: In a small group, come up with
an example (it can be an imaginary one) of
2.1.4 Awareness of Environmental Problems some upcoming event that might be called an
environmental disaster. In doing this, answer
Lets conclude with a discussion of why there has seemingly been an increased each of the three questions in Table 2.3.
awareness of environmental problems? One suggestion is that this awareness
was due to an increase in the sheer number and severity of environmental
problems during the 19th and 20th centuries. The idea is that during the
19th and 20th century, there was a huge development in the use and kinds of
industrial technologies. These technologies allowed human beings to gain greater
control over the environment and to harness its resources for human purposes.
Unfortunately, many industrial technologies also had damaging effects on the
environment. Thus, one possible answer to why we have become increasingly
aware of environmental problems then is that environmental problems are
just so much worse than they used to be. It is too hard to not know about
environmental issues because they are more severe and seemingly ubiquitous.
problems awareness
Figure 2.3. Environmental Problems & Awareness, I
A second reason is proposed by Christopher Belshaw. He contends that in

addition to environmental problems becoming more prevalent and severe, weve
also become more aware of environmental issues because we are better at talking
about such issues. Belshaw suggests that as the problems grew worse, the
terminology for talking about these problems developed and this development
1 As Belshaw (Belshaw, 2001, p.6) writes Oil super-tanker groundings, the most recent
off the Galapagos, are referred to almost without exception as disasters, although not with
evident good reason. Building a few miles of motorway, or a new shopping mall, will cause
the death of a comparable number of animals and a greater number of plants, and lead to an
irreversible loss of habitat.
2.2 Environmental Problems and Philosophy 21
of terminology further contributed to the awareness of environmental problems

(see (Belshaw, 2001, p.6)). Belshaw seems to suggest that weve become more
attuned to the different environmental problems because we can categorize the
different kinds of problems better. Rather than simply saying oh that problem
over there is an environmental problem, we can now say oh that problem is
an issue that concerns the treatment of animals, or pollution, or conservation,
or preservation.
problems
awareness
language
Figure 2.4. Environmental Problems & Awareness, II
A third reason why we seem to be more aware of environmental problems

involves social and ideological factors. For example, Historian Robert J. Smith
notes that environmentalism was supported by those against capitalism, those
who swept up in being green as it was fashionable, and those who saw the
communist (specifically Soviet) system as friendlier to the environment and the
citizens of the state. For a discussion of the rise of environmentalism and its
connection to communism, see A Short History of Environmentalism. Question: So, why do you think weve become
increasingly interested or aware of environmen-
tal issues? What environmental issues are on
2.2 Environmental Problems and Philosophy everyones minds these days?
We will take a philosophical approach to environmental problems. In order to

do this, well need a clearer sense of what philosophy is.
2.2.1 What is Philosophy?
Lets begin with a definition.

Question: What is your experience with phi-
Philosophy is a positive and critical science that draws upon both losophy? Have you taken any previous courses?
common experience and the results of science in order to make claims of Is your view positive or negative?
a highly general and fundamental nature. In so doing, its principal aim
is to better understand the world, its members, and their relations.
Lets consider the parts of this definition.
First, calling philosophy a science refers to the attitude of individuals engaged
in philosophical study. This attitude is that of an individual who aims to find
out the truth of something or who is willing to learn. Such an attitude is
contrasted with that of hoaxers, charlatans, con-artists, and similar folk who are
more interested in pretending that they know (when they dont and know that
they dont). In addition, such an attitude is contrasted against individuals who
arent actively trying to find out the answer to a given question. Individuals
who might be cock-sure, overly confidant, indifferent, or lack an openness to
investigate would not qualify as having a scientific attitude in the sense used
above.
Second, calling philosophy a positive science contrasts it with both mathemat-

ics and fiction.
although mathematics is a science, it studies hypothetical entities (e.g.
circles) that do not exist in the world. Philosophy, on the other hand, is
about the real, lived-in world.
although some fiction relies on historical events or tries to say things
about the world we live in, not all fiction aims to describe the world that
we live in.
Third, in calling philosophy a critical science consider that in our day to day
life there are a number of beliefs that we accept at face value. Philosophy does
not encourage you to abandon any of these beliefs, it rather asks you to subject
these beliefs to a kind of rational scrutiny. Philosopher Thomas Nagel says
that we do this by asking questions, arguing, trying out ideas and thinking of
possible arguments against them, and wondering how our concepts really work.
(Nagel, What Does It All Mean?, p.4).
One way of putting what Nagel is saying is that philosophy aims to do one of
two things. First, it aims to offer our face-value beliefs a kind of rational support
when no such supported previously existed. Second, if no such support can
be found, it aims to substitute our face-value beliefs with rationally-supported
alternatives.
Fourth, in saying that philosophy relies upon common experience contrasts
it with the methods and types of observations used in empirical (laboratory)
science and religion.
it is not a laboratory science like physics, biology, chemistry as it does not
make use of special observations that can only be made with with special
tools (e.g. electron microscope). The primary data upon which it relies
are experiences available to us all as humans in the world.
it is not religion in that it does not depend upon supernatural experiences
(e.g. witnessing a miracle) but instead appeals to experiences that we all
have access to. Informed by
Fifth, saying that philosophers aim to make claims of a highly general and the Sciences
fundamental nature refers to the fact that the discipline is concerned with very
basic and foundational concepts. For instance,
it isnt Sociology or Anthropology as it does not study one particular Concerned
society or group of people, but asks questions about society or people as with Big
a whole, e.g. what does it mean to be human? what does it mean to live Ideas
in a civil society?
it isnt concerned with the questions that single individuals have about life
Philosophy
or the world or with the experience of isolated individuals. It instead poses
questions that we all have as human beings and addresses experiences
that are common to us all. Relies on
Common
Finally, in saying that the principal aim [of philosophy] is to better understand
Experience
the world, its members, and their relations we point to some of the key subjects
of philosophy. Consider that we all have the following:
1. beliefs about the world: general beliefs about the world as a whole, e.g. Positive
what types of things exist in it and how those things interact, & Critical
2. beliefs about knowledge: a tacit (unspoken) set of conditions that beliefs Science
must meet in order to count as knowing something,
3. beliefs about morals: a set of beliefs about what is right and wrong (or at
least the view that there is no such thing as right or wrong). Figure 2.5. Philosophy
Many of these beliefs lack explicit rational support. The concepts which we use
to articulate these beliefs go unclarified. The beliefs that we think are justified
remain uncriticized and untested.
When we philosophize, what we do is scrutinize our beliefs by trying to clarify
certain key concepts, justify our beliefs with evidence (common experience),
and criticize alternative views that might conflict with our own. The sum total
of our clarifications, arguments, objections, and responses to criticisms produce
the following:
metaphysics: the philosophical study of the nature of reality (a rational
investigation into beliefs about the nature of the world and its members).
epistemology: the philosophical study of the nature of knowledge (a
rational investigation into beliefs about the nature of knowledge, a kind
of relation to things in the world ).
ethics: the philosophical study of the nature of right and wrong (a
rational investigation into beliefs about right and wrong a kind of relation
to things in the world ).
Thus, in short, philosophy is a discipline that aims to be a positive, general,
and critical science of common experience that is deeply concerned with all of
the following (and more):
1. with making positive (true or false) claims about the world.
2. with a certain aspect of reality that is of a fundamental (or highly general)
nature
3. with making claims that are rooted in our common experience (even
though it may rely upon the special results of the sciences), and
4. with scrutinizing our face-value beliefs by providing rational support by
way of arguments for them (when there did not exist any previously) or
encouraging us to abandon these beliefs for some alternative.
2.2.2 Philosophy and Environmental Problems
With philosophy defined, it is now time to consider a question about the relation
between philosophy and environmental problems. We will do this by considering
the following question:
Philosophy & Environmental Problems What can philosophy offer
those interested in environmental problems?
Belshaw(Belshaw, 2001, p.9) offers two ways that philosophy can aid those
interested in environmental problems.
1. Philosophy can help clarify many of the key terms operative in the dis-
cussion of environmental issues, e.g. environment, environmentalism,
pollution, etc.
2. Philosophy can best address questions having to do with values (morals)
upon which many environmental problems hinge.
This, however, might not be accepted by individuals who are unconvinced by
the merits of philosophy. Consider the following two objections:
O1: philosophy can make no contribution to solving environmental prob-
lems as environmental problems are better solved by science
lems as these problems are better solved by either tradition, religion, or
politics (majority decision).

lems because nothing (not philosophy nor science, tradition, religion,
politics) can solve these issues.
In what follows, we investigate these objections by arguing that while science,
tradition, religion, and politics are all important, philosophy nevertheless plays
a key role in dealing with environmental problems.
2.2.3 Philosophy vs. Science
Lets consider the objection that philosophy can play no role in solving environ-
mental problems because every problem that philosophy purports to solve can
be better solved by science.
In particular, lets consider an example having to do with environmental safety
and whether there is an answer to how safe a technology must be in order to
be built and used. Lets imagine we are examining the blueprints for a nuclear
reactor that will sit somewhere near Harrisburg, Pennsylvania. We, of course,
want the reactor to be safe, but also dont wish to increase the expense of the
construction of the reactor by requiring unnecessary safety systems. More safety
systems requires more tax dollars, and more tax dollars diverted toward safety
systems means less cash in our pockets, for social programs, infrastructure, and
homeland security.
safety cost
Video: For more on containment systems,

see the Containment Systems in a Nuclear Re-
actor.
safety cost
Figure 2.6. Effect on Cost when Increasing Safety
Nuclear reactors have what are called containment systems. The containment
system refers to various mechanisms employed to protect the outside world from
the nuclear reaction occurring in the reactor vessel. Part of the containment
system involves a large concrete shell that covers the reactor vessel. Lets call
this the containment building.
Containment systems increase the overall safety of the reactor. For example,
on March 28, 1979, the Unit 2 nuclear reactor at Three Mile Island (TMI)
near Harrisburg, PA suffered a partial meltdown. The TMI reactor had a
containment building and if the accident that happened at TMI happened in a
reactor that did not have a containment building, the personnel operating the
reactor would have been killed and those in the surrounding area would have
been exposed to large amounts of radiation.
So, in staring at blueprints for a nuclear reactor, there is a question before us:
should we require reactors to have a containment building?
Scientists and engineers may be able to tell us the likelihood that an nuclear
accident will occur (e.g. 1 in 100,000), and may be able to tell us what kinds Figure 2.7. NRC Generic drawing of Con-
of health and environmental damage will occur were a reactor to meltdown tainment Building and Basic Internals. Pub-
without a containment building, and so they may be able to tell us how much lic Domain.
we decrease the environmental and health risks by installing a containment

building, but can they answer whether we should or should not require reactors
to have containment buildings?
Of course, they could offer their opinion on whether building one would be a
good idea, but the grounds on which they say we either should or shouldnt build
a building seems as though it would extend beyond their scientific expertise. It
extends beyond their expertise because they are making a statement concerning
values. Do we value increased safety and protection to the environment or is
cheap energy, low taxes, and more social programs, infrastructure, homeland
security more important to us?
security freedom
Analogously, a doctor who is knowledgeable about the relationship between

cigarette smoking and lung cancer can speak authoritatively about the likelihood
of getting lung cancer if we continue to smoke. But, a doctor cannot, as a
doctor, tell us that we shouldnt smoke (or that it would be wrong to smoke).
Typically, with respect to questions of personal health, we think that this is for
the individual to decide (although this isnt altogether uncontroversial).
Lets consider this example one step further. Suppose you think that if a nuclear
reactor is to be built, then it ought to be built with a containment building.
This is obvious to you, obvious to the engineer who designed the reactor, and
obvious to the people living around the reactor. But how safe is safe enough?
A containment building does not eliminate environmental and health risks, it
only reduces it. So, another decision presents itself. The containment building
is essentially a casing for the reactor vessel, so how strong do you create your
containment building? There are, of course, recommended design specifications
but you could choose to ignore these specifications and make the unit weaker
than recommended (and save money) or stronger than recommended (and
increase safety)? Should you build it strong enough to withstand the impact of
an airplane crash or is this an unnecessary precaution?
Again, engineers and nuclear physicists may be able to tell you how much
additional safety you gain by strengthening the containment building but they
cannot tell you whether you should increase or decrease the strength of the
unit. This is a question of values, viz., do we value added security reaped by a
strengthened containment building or cheap electricity?
So, the argument then is that we think that something other than empirical
science (chemists, physicists, engineers, et alia) should determine how safe is
safe enough and, more broadly, questions about values. One proposal then is
that philosophy (or a philosophical consideration of the matter) can do this by
taking a philosophical approach to the matter. It might do this by
clarifying the key terms operative in making a decision one way or another.
That is, it can provide aid to those seeking to solve environmental problems
by giving a more detailed account of what it means for a structure like a
nuclear reactor to be safe
critically consider the benefits associated with running certain risks and
whether those benefits outweigh certain harms. In doing this, philosophy
aims to give an account of the underlying values that motivate certain
choices about safety. What is more important to us safety from a possible

nuclear meltdown or cheap energy?
it consider the range of individuals and things (e.g. rivers, forests, ecosys-
tems) that matter when we talk about who or what might be harmed by
a possible nuclear accident.
In sum, while there are many questions about the environment that are rightfully
answered by scientists, there seem to be a certain category of questions that
are best answered by something other than empirical. At least at first glance,
it appears that taking a philosophical approach to such issues might provide
answers.
2.2.4 Philosophy vs. Tradition
Lets consider an objection to the idea that there are a distinctive set of
environmental issues that require the aid of a philosophical approach. That is,
an approach that aims to (i) clarify certain fundamental concepts as well as (ii)
question, answer, and argue for certain conclusions having to do with morality.
O2: The questions that philosophers claim they are particularly well-
suited to answer can be equally answered by appealing to tradition,
religion, or politics.
First, lets consider the idea that when dealing with environmental problems,
we should simply appeal to tradition. Here is how the argument for this view
might go (see Table 2.4).
P1 The best way to solve an environmental problem P

or issues like P is to do what we have always done.
C Therefore, we should let tradition (not philosophy)
guide our behavior with respect to environmental
problems.
Table 2.4. A Simple Argument from Tradition
There are two problems with the above argument.

O1: P1 is false. The way we currently do things (the traditional ap-
proach) is not an infallible guide to how we ought to do things. There
are a number of practices that we have previously engaged in that were
incorrect (e.g. slavery) and there are practices that we currently engage
in that do not seem optimal.
O2: Even if we assume that the premise (P1) is true, the argument
assumes that because we have done something one way for a particular
length of time, that way of doing things will continue to be successful
in the future. The conclusion does not follow because P may be a new
problem requiring a new approach (e.g. what is the best way to handle
global warming brought on by the development of new technologies?)
But, none of this is to say that tradition is meaningless or shouldnt guide our
approach to environmental issues. However, arguing that in such and such case
we should behave in a way similar to earlier generations requires an argument.
And, in appealing to arguments involving reasons to support our view, we find
ourselves philosophizing once again.
2.2.5 Philosophy vs. Religion
Next, lets consider the idea that when dealing with environmental problems,
we should appeal to religion. Here is how the argument for this view might go
(see Table 2.5).
P1 The best way to solve environmental problem P or

problems like P are to follow the commands of the
true religion.
C Therefore, we should let the commands of the true
religion (not philosophy) guide our behavior with
respect to environmental problems.
Table 2.5. A Simple Argument from Religion
There are a couple problems with this argument.

O1: One of the immediate difficulties is deciding between the different
religions and determining which religions commands should be followed
and which should be ignored. We thus need a way to decide which religion
offers the best advice on what to do about a particular environmental
problem. But barring a religious experience (e.g. direct revelation from
God that religion X is the true religion), the only means available to us
to make this determination would be a philosophical one, i.e., one that
involves putting forward arguments that make use of reasons that appeal
to our common experience.
O2: A second difficulty is that even when a particular religion is thought
to be the true religion, there is disagreement about what the correct
response to environmental problems should be. Consider the following
video Christian Perspectives on the Environment (note: at the end there
is a plug for Biola University). Note that even were we a committed
Christian, we might disagree about whether global warming or littering
is an environmental issue or what the best approach would be to solve
those problems.
2.2.6 Philosophy vs. Politics
Finally, lets consider the idea that when dealing with environmental problems,
we should simply appeal to politics or majority decision. We will consider this
particular argument in more detail later (chapter 4), but for now consider the
argument in ??
P1 The best way to solve environmental problem

P or problems like P is to let the majority rule.
C Therefore, we should let majority rule (not
philosophy) guide our behavior with respect to
environmental problems.
Table 2.6. A Simple Argument from Politics
There are a couple problems with substituting majority rule for philosophy.
First, there are at least two philosophical difficulties in deciding what percentage
of the population constitutes a majority.
O1: By majority, do we mean 51 percent or some other percentage,

e.g. two-thirds. In addition, who counts in determining the majority?
Is it all citizens of a certain country or all human beings regardless of
citizenship? Is it all individuals over 18 years of age, or 16 years of age,
or 21 years of age? Is it all individuals that are somewhat well-informed
about the environmental issue at hand or any individual regardless of
whether they know anything about the environmental issue at hand?
O2: Even if we were to settle certain philosophical issues concerning what
constitutes a majority, the process by which we decide might be guided
by a significant amount of philosophizing. Presumably, in deciding what
to do about a particular environmental issue, we wont simply take the
knee-jerk reactions of everyone in the majority. Instead, there will likely
be a significant amount of deliberation, discussion, and argumentation
before a vote is called. In other words, the majority decision will likely
be guided by a fair amount of philosophizing, e.g. exploring different
alternatives, raising and criticizing arguments, and analyzing different
key concepts.
In sum, it appears that there are some weighty considerations against simply
substituting tradition, religion, or politics for philosophy. And, even if we think
there is something valuable in our traditional way of solving environmental
issues, in a distinctively religious approach, or in the political process, all three
will involve a fair amount of philosophizing.
Preservation
2.3 Pollution, Conservation, Preservation
Assuming that there is something identifiable as the environment, that there are
environmental issues or problems, and that philosophizing about such problems
is useful, it will be helpful to consider (i) a way of categorizing these problems
into sub-problems and (ii) several examples of each of these sub-problems. Environmental Conservation
In other words, lets look at some different kinds of environmental problems Problems
before we investigate how philosophy might help solve them.
In this section, we will consider three different types of environmental problems
and well provide an example for each type. Recall that an an environmental
issue or problem that concerns some public space within the natural world.
Lets consider three different kinds of environmental problems:
Pollution
2.3.1 Pollution
Figure 2.8. Three Kinds of Environmental
Lets define a problem of pollution as follows:
Problems
a problem of pollution: a type of environmental problem that con-
cerns degradation, damage, or disruption to some part of the environment
due to theexcess of some material.
In calling it a problem, we make the assumption that the particular kind
of material that damages the environment is something adverse, harmful, or
undesirable for human beings or some other being. It is worth noting that issues
solely concerned with pollution are concerned with harm to some being. In
other words, pouring oil into a river or contaminating the air with toxic gas is
not an issue of pollution if is does not, in some way, harm some being.
There are numerous examples of problems associated with pollution. Figure 2.9. pollution! by Agustin Ruiz.
2.3 Pollution, Conservation, Preservation 29
BP oil spill April 20, 2010 oil spill which occurred in the
Gulf of Mexico (considered one of the worst
environmental accidents in U.S. history). The
oil caused significant damage to various parts of
the environment, including coral life, dolphins,
sea turtles, plankton, shrimp, and a number of
other animals.2
Chernobyl Reactor Reactor meltdown in 1986 killing 30 individuals
(28 by the release of radioactive material into
the atmosphere)
Air pollution A variety of cardiovascular diseases, lung
cancer, asthma, and chronic obstructive pul-
monary disease (COPD).
Table 2.7. Problems of Pollution
Problem Description of Problem
Table 2.8. Some Examples of Problems Concerning Conservation
2.3.2 Conservation
Lets define a problem of conservation as follows:

problem of conservation: a type of environmental problem whereby
some being is (or will no longer) be able to use some part of the environ-
ment for some important purpose.
Problems associated with conservation deal with concern for some part of
the environment so long as that part is a resource for some being. That is,
concern for the environment is not for its own sake, but insofar as it serves
some purpose for some being in the near or distant future. To put it bluntly, a
pure conservationist cares about trees and harm to them because they can be
used to build furniture, soil quality because it can be used to grow plants that
can be eaten, and other natural resources because it can be used to run cars,
power generators, and so forth.
Scope of Conservationism: A key issue concerning conservationism that
needs to be worked out concerns its scope. That is, conservationism can be
understood in two different ways.
First, we might understand the definition in a narrow way and say that the
only parts of the environment worth conserving are those that impact a human
beings use of the environment. Thus, if the trees and various other objects
in a forest did not serve any human purpose (e.g. everything can be made of
plastic and humans evolved so they no longer required oxygen to breathe), then
the widespread clearing of forests would not be a problem of conservation.
Second, we might understand the definition in a general way and say that the
parts of the environment worth conserving are those that impact any being
that can be said to use part of the environment for a some purpose. On this
account, we might say that widespread deforestation is a conservation problem
since birds or insects (which live in trees) depend on trees and forests for
survival. Question: Should we be concerned with con-
serving resources for non-human beings or
Nature as Culprit: Causes of conservation problems can be the result of should our concern only extend as far as it
human activity or the result of natural processes. Suppose that trees are a impacts human beings?
natural resource that we wish to conserve. The unsustainable clearing of forests
by timber companies creates an environmental problem that we would classify
as a problem of conservation. If a timber company clears the forest without
replanting trees, then there is a net loss of the total number of resources available
to future human beings for future purposes. Forest fires also deplete the total
number of trees. While in some cases fires are caused by human beings, e.g.
discarding cigarettes or falling power lines, in other cases these fires have a
natural cause, e.g. erupting volcanoes, lightning, falling rock that sparks also
deplete of the total number of trees.
Video: Many environmental problems are
packaged as conservation problems. For ex-
2.3.3 Preservation ample, consider this 1937 instructional film
which encourages changing practices associated
A third type of environmental problem concerns the preservation of the environ- with foresting, farming, and oil extraction. No-
ment. Whereas issues concerning pollution have to do with the introduction of tice that the primary focus of the video is on
some material that harms some being in the environment and issues concerning problems that result in the loss of of natural
conservation have to do with concern for some part of the environment that is resources. Forests contain valuable resources
considered a natural resource, issues of preservation concern disruption to some for building homes, toys, and furniture. While
part of the environment that is valuable in its own right. the video occasionally points to the beauty of
forests, its emphasis is more on how best to
a problem of preservation: a type of environmental problem whereby protect parts of the environment so that it can
some intrinsically valuable part of the environment is destroyed, damaged, be used by human beings in the future.
or devalued.
Question: What types of things should we
In saying that something is intrinsically valuable, we say that it is valuable be most concerned about with respect to con-
in its own right, for its own sake, or its value does not depend upon it being servationism? And, what are the best ways to
used for something else. In contrast, something is extrinsically valuable (or conserve natural resources?
has instrumental value) if and only if it is valuable as a means of obtaining
something else. For example, consider money. For most people, money is not
intrinsically valuable. Its value instead depends upon its capacity to acquire
things that are valuable in its own right, e.g. the preservation of our health, Question: In a group, quickly create a list
the preservation of our life, etc. of things that you think are valuable. Next,
determine which of these things is valuable in
Further Thoughts terms of its capacity to acquire something else
and which is valuable in its own right.
One concept covered in which I found interest and relatability to was the problem of
preservation. This problem is defined as a type of environmental problem whereby
some intrinsically valuable part of the environment is destroyed, damaged, or devalued.
This so called damage could be anything from deforestation, to overfishing, to
pollution and so on. To be concerned with preservation is to be concerned for an
environment which holds value in its own right. These environments are considered
to be intrinsically valuable in the eyes of a preservationist. This means that they are
valuable on their own, without being used for any other purpose.
Preservationists are not interested in saving an environment in order to have the
resources available for future use. Figure 2.10 was taken on a hiking trip at the
Glen Onoko waterfalls. These waterfalls and the area surrounding them are a perfect
example of a preserved environment. This area is not valuable to me because of
the resources you may be able to acquire from it such as water and minerals. The
environment, instead, holds intrinsic value solely because of its pure beauty. Glen Figure 2.10. Glen Onoko Falls Pennsylva-
Onoko is a place to admire the breath-taking view over acres of forests, the smell
nia, by Tyler Rogalewicz. Glen Onoko Falls
is a preserved area
of fresh air, and the sound of water pounding down on rocks from a 100 foot drop.
Preserving the area leaves it available for humans to admire its presence. You will
not find people taking the water, minerals, and tree resources for their own good.
Preservation, as opposed to conservation, is not interested in up-keeping the waterfalls
for a specific purpose. Conservation is interested in protecting environments in order
to have its resources available later down the road. Environments should be saved for
reasons besides just using its resources. There is no hunting, deforestation, or littering
allowed at Glen Onoko. That is because the preservation of this great, natural place is
saving its beauty for future generations to come. Tyler Rogalewicz
In order to understand a problem of preservation, consider friendship. If we

assume that friendship is something intrinsically valuable, then we say that its
value does not depend upon something else. But, certainly, there are a wide
variety of different ways that we might destroy or damage our friendship with
someone. If we lie to our friend, or talk behind their back, or fail to be there
for them when they really need it, we can effectively not be a good friend and
undermine our relationship with that person. This might be seen as a bad thing
not because failing to be a good friend will lead to our friend enacting his/her
revenge or because friendship is commodity that can be used for something else
(e.g. our own happiness). Rather, the degradation of our friendship is seen as a
problem all on its own. It is something valuable and we, in being a bad friend,
ruined it.
Environmental problems concerning preservation can be seen in a similar way.
The environment (or at least certain parts of the environment) are valuable all
on their own and damaging it is a problem not because of the harm it will cause
to human beings and not because it contains resources necessary for human
purposes, but because it is valuable in its own right. Destroying or devaluing
any part of it would be a bad thing.
Further Thoughts
Preservation, in the context of the environment, is believing that the environment
should be saved and maintained for its own sake (Belshaw, 2001, p.17). Additionally,
preservation includes that we do not save the environment simply for later use as to
benefit us (Belshaw, 2001, p.17). Therefore, preservation is built on the foundation
that the environment is intrinsically valuable. An object that has intrinsic value is
considered something that is valuable not by what you can extract from it but simply
because it is valuable all on its own subsection 2.3.3.
For example, some people may consider a park as a sign of preservation such as the
state park in Figure 2.11 that was taken in Washington State. These people may
believe that the park is valuable in its own right for its biodiversity of plant and wildlife.
Conversely people may feel a quasi-religious experience while walking through the
wooded areas. This quasi-religious experience may teach people to slow down and to
enjoy the small things in life. Or another person may be able to find their place in the Figure 2.11. A picture taken by Seth Hoy
world while walking through the calm and quiet forest. Preservationists would want to of a state park in Washington state. This
leave the park the way it is and would reject the idea of developing or altering the picture represents an example of preservation
land in any way. Therefore, if we were to destroy the state park and replace it with a
strip mall, the intrinsic value of the park diminishes. In other words, the destruction
in the United States
of the park is a problem not because it may cause problems to the human race(less
trees could raise carbon dioxide levels), but because it was something valuable on its
own and we ruined it. Seth Hoy
Question: What is the most beautiful, awe-

One example is the Grand Canyon. While the Grand Canyon is heralded inspiring part of nature you have come en-
for its breathtaking views, park ranger Stephanie Sutton explains that the counter with? Describe how you feel (or felt)
Grand Canyon is valuable for additional reasons. She claims that the Canyon is when you saw it for the first time? Is that part
important for its biodiversity, for its historical value, and for its unique power of nature valuable in its own right or do you
to produce a kind of transformative (quasi-religious) experience. think its value somehow depends upon you?
Most importantly what the Grand Canyon has to teach all of us is How would you feel if someone destroyed or
devalued part of it?
to slow down, to take it all in, to get to know what is beyond the
reaches of the road, and look deep within the canyon itself. And
find that sense of discovery in your self and that sense of wildness
in this place. - Stephanie Sutton, Park Ranger
The claim here is not that there are various natural resources within the Grand
Canyon worth conserving for future generations. That is, its value does not
depend upon what humans can do with its parts for its purposes. Instead, the
Grand Canyon has a power all its own, one capable of producing a profound
and unique shift in perspective about how one lives in the world.
Video: For more on the Grand Canyon, see
However, it is difficult to answer why something is intrinsically valuable. There Part 1 - Beauty of the Grand Canyon: In
are at least three reasons why some part of nature might be thought to be Depth.
intrinsically valuable:
1. it is beautiful
2. it is of (pure) scientific interest
3. it is sacred or has a spiritual value
2.3.4 Restoration and Intervention
The preservationist and the conservationist need not disagree about how to
behave toward the environment in order to best overcome some environmental
problems. They will, however, have different motivations.
Preservationists might argue that since the value of a certain part of the
environment is located in its current state, we ought not interfere with it (e.g.
cutting down a forest). The conservationist might agree that nature ought
to be left alone but for different reasons (e.g. a particular forest is useful for
recreational purpose or for air). In addition, a preservationist might contend
that nature has been significantly damaged and so we ought to return it to
its original pre-damaged state. A conservationist might agree, but again for
different reasons. They might see a particular part of nature as a valuable
resource and so efforts to restore it to its original state would be a way of
stockpiling resources for a future date.
In short, the preservationist and conservationist are not fundamentally at odds
with each other in terms of what to do to fix environmental problems, but
their motivations and reasons for correcting environmental problems seem to
be radically different. The preservationist sees value in nature and there is a
reason for protecting or restoring nature even if it provides no benefit to human
beings. The conservationist sees value in nature as merely a means of obtaining
some human end.
Further Thoughts
Problems of conservation are environmental problems whereby some being is (or
will no longer) be able to use some part of the environment for some important pur-
pose (Belshaw, 2001, p.16). Pure conservationists care about parts of the environment
because of the resources that can be utilized through those parts. That is, conserva-
tionists believe that the parts of the environment that are worthy of being protected
depend on whether or not they can be used for some human purpose. Problems of
preservation are environmental problems whereby some intrinsically valuable part
of the environment is destroyed, damaged or devalued. Things that are intrinsically
valuable are considered valuable in themselves, not because they are instrumental in
obtaining something else. In contrast to the conservationist, preservationists contend Figure 2.12. The line between nature being
that we have duties to nature beyond those that stem from our desire to use parts of valuable because it is something we desire
nature for some human benefit.
and nature being valuable in and of itself is
blurred. Painting by Lauren Koppenhaver
The line between conservation and preservation is blurred as something said to be

intrinsically valuable can be taken as having extrinsic (instrumental) value. Nature
is often said to be intrinsically valuable because it is beautiful, but its beauty can
be said to have extrinsic (instrumental) value as it benefits humans in various ways,
e.g. by producing mental, emotional, and spiritual satisfaction. In other words,
nature can be said to be both intrinsically valuable because it is beautiful in itself and
extrinsically valuable because it is good for the mind, body, and soul. The concerns
of the preservationist and conservationist thus overlap. While preservationists say
nature deserves to be protected because of its beauty, scientific interest, and spiritual
value, as these properties produce positive effects on the human being, they can also
be understood as things we wish to conserve. Lauren Koppenhaver
But there is additional level of interaction worth considering when thinking about
how humans should behave with respect to the environment. This additional
factor concerns whether restoration / management requires technological
intervention or whether nature is best left alone as it can best manage and
restore itself.
zero technology heavy technology
Intuitions and arguments go both ways about whether or not to let nature
manage itself. During the 1950s, the USDA aimed to eradicate fire ants.
Fire ants were an invasive species to the United States and so are not part
of its natural environment. Thus, in an effort to restore and/or maintain
environment, the USADA authorized the spraying of fire ants and other pests
through aerial spraying of DDT. In short, the preservation of an environment (or
the conservation of natural resources), e.g. protecting plant life from fire ants,
might seem to call for bold new technological fixes, e.g. spraying pesticides.
However, there was a fair dose of skepticism about the capacity of human
beings to use technology to either preserve or conserve the environment. Some
individuals argue that technological intervention into nature actually does more
harm than good. In response to the spraying of DDT, Rachel Carson wrote Silent
Spring, a book which argued that DDT and other pesticides were not simply
harmful to the pests they aimed to eradicate but life more generally, including
human beings. Carsons book is often credited as setting off environmentalism
in the U.S. and leading to the ultimate banning of DDT.
Video: Check out this quick overview of
In short, quick technological fixes purportedly aiming to preserve environments Rachel Carson and Silent Spring.
(or conserve natural resources like crops) might worsen an already bad situation
by damaging more of what individuals aim to preserve or conserve. Thus, we
might be hesitant about human intervention with the aim to protect or conserve
the environment.
But, the decision to ban DDT has not been without criticism. In the United
States it only led to the use of DDT substitutes, but its worldwide ban has
led some to criticize its effects on those living in developing countries where
malaria rates are high.3 For example, consider this Simpletons Guide to DDT
and Rachel Carson.
In sum, we find ourselves facing quite a complex situation. On the one hand,
large-scale technological intervention can, in some certain circumstances and
3 Malaria Foundation International Letter. 18 November 2010. http://www.malaria.org/
DDT_open.pdf
some contexts, hinder efforts to conserve or preserve an environment (including

expose individuals to toxins that they would not be exposed to otherwise). On
the other hand, technological intervention might be necessary to protect crops
from invasive species or save human lives. Question: Do you identify more with the
conservationist or preservationist approach (or
some combination) and why? In addition, in
what circumstances, if any, do you think it is
acceptable to make use of technological means
to try to conserve or preserve some part of the
environment? How should we proceed if we
dont know what the result will be in advance?
Chapter 3
Causes of Environmental
Problems
In this chapter, we turn to a new question concerning environmental issues.

Namely, we investigate some possible answers to what might be the fundamental
cause of many of the environmental problems we currently face. While a number
of environmental problems might have easy to identify causes (e.g. lit cigarette
in a forest, drunk operator setting off the nuclear reactor, etc.) our investigation
is to whether there is some general underlying cause of all (or most of these)
problems.
Questions about underlying causes are not altogether unfamiliar. Children, for
example, ask about such things when they (genuinely or not) repeatedly ask
why questions.
A: It is a nice day today.
B: Why?
A: Well, because the sky is blue, its seventy degrees, there is a slight breeze,
and the humidity is low.
B: Why?
A: Ughhh, because the earths position relative to the sun has put us in a
position such that . . . and because our biological constitution ummm . . .
Similarly, with respect to environmental issues and problems, we can identify

the immediate cause of problems, but we can also ask questions about the
underlying cause of environmental problems in general:
A: There are no trees in this forest and a bunch of dead bunnies.
B: Why?
A: Well, ABC Timber came through and chopped them all down and the bunnies
used to live here and now they dont have a home so they perished.
B: Why did ABC Timber do that?
A: Well because ABC Timber can make a profit by selling the wood.
B: Why do they want to make a profit and kill bunnies?
A: Well, umm, err...
3.1 The Modern Materialistic Attitude

One answer for why there has been an increase in the severity and sheer number
of problems is a shift in attitude toward nature. Traditionally, as the argument
goes, individuals have had a close relationship with a particular land, depending
36 Causes of Environmental Problems
upon it for a source of food and regarding it as not only their home, but the
home of their parents and grandparents. Increased industrialization and a global
economywhere large-scale manufacturing of goods are shipped in from afar
rather than made locally, where individuals frequently travel or move for work,
and perhaps where success is measured by ones material wealth rather than
ones well-beinghas ushered in a new materialistic attitude toward things.
The modern attitude toward life is one that is self-interested, materialistic,
urban, and mobile (unattached to any particular place). The value of natural
things are to be understood solely in terms of their capacity to boost national
economies and personal wealth and to satisfy individual desires.
It is thus the modern attitude that is thought to be one of the underlying factors
responsible for a number of the environmental problems we face. If a land is
polluted, individuals can move. If a resource is depleted, a new one can be
found somewhere else on the globe. If an environment is destroyed, a new one
can be visited.
Belshaw (Belshaw, 2001, pp.25-26) argues that this explanation is too simple.
He claims that the modern attitude is nothing new.
Extinction We blame the modern attitude for the extinction of a number of
animals. But human beings have been implicated in the extinction of animals
far before the first steam engine was built. For example, humans are thought
perhaps to be responsible for the extinction of the mammoth 13,000 years ago. Video: Why Did the Mammoth Go Extinct
In addition, human beings are responsible for the extinction of the dodo bird,
Stellers sea cow, the thylacine (or Tazmanian wolf), and a number of others. In
short, the modern attitude cannot be squarely to blame for animal extinction
as human beings have long been implicated in killing off various species.
Pollution With respect to pollution, Belshaw writes that the world is not
obviously a dirtier place today than it was four hundred years ago (Belshaw,
2001, pp.25). Belshaw notes that the air we breathe is cleaner, the food is safer,
and while we might point to the fact that there is more pollution overall, this
can be explained by the fact that there are more people living now than ever
before. Thus, it isnt obviously the case that a modern material attitude has
somehow caused a rise in pollution.
Self-Concern Finally, according to Belshaw, it is not obvious that we are
more self-concerned and less environment-concerned now than before.
Even though, because of roads, cities, airports and so on much less
land is available, there are more trees in England today than there
were in the eighteenth century(Belshaw, 2001, p.26).
The assumption here then is that more trees in England is an indication that
people are more concerned with the environment than ever before.
However, we might question whether Belshaw is right. In the U.S., debate over
the Affordable Care Act led the federal government to shut down national parks.
This brought attention as some individuals were arrested for trying to enter the
closed parks, but also to the fact that funding for health care would require
slashing the budget of national parks. The U.S. National Parks Conservation
Association claims that the average American currently pays only $2.56 (a little
more than a Starbucks coffee) to fund the national parks.
On the one hand, it might be argued that the very fact we fund national parks
shows a concern for the environment. On the other hand, the fact that the we
might be more willing to purchase a Starbucks coffee than agree to taxes that
3.1 The Modern Materialistic Attitude 37
would continue funding for national parks seems to support the claim that our
attitudes are materialistic and not environmentally friendly.
Further Thoughts
In todays times, many conclude that the human populations materialistic views
degrade the environment. Humans possess this self-centered trait that provides a
narrow view of the environment and only allows humans to focus on themselves.
Humans only care about what benefits them; they often place the environment on the
backburners. However, Christopher Belshaw argues that humans concern themselves
with the environment now more than ever. The problem remains that the dramatic
increase in population contributes to more waste and pollution, which harms the
environment. Our ancestors hurt the environment just as much, if not more, than we
do today. Additionally, people pollute and ruin the environment not because they hold
some evil trait but simply because of convenience or lack of proper knowledge.
I see the efforts of our modern world to go green and protect the environment on a
daily basis. Right outside my dorm room (see Figure 3.1) stand numerous recycling
containers for various materials like plastics, metals, styrofoam, and paper. The
students in my dorm make an effort to separate their wastes to recycle and help the
planet. However, people get confused as to where to place certain materials such as a
paper cup with a plastic lid. Sometimes, people toss products like these into the trash
because they become confused as to which container the object belongs. In this case,
humans try to recycle and save the environment, but they are under informed as to
how to recycle.
Figure 3.1 depicts the scene of confusion when attempting to recycle. The fact that
recycling exists in such a wide range illustrates how modern society desires to fix the
Figure 3.1. How Do I Recycle? By: Katrina
environment and prevent further degradation. Yes, lack of knowledge and convenience
leads to poor choices concerning the environment at times. However, modern society Helcoski. This photo was taken on Septem-
cares about our planet, not only their own needs and benefits. - Katrina Helcoski ber 17th in my dorm building. This is the
extensive yet confusing recycling area. A lot
of students want to recycle but do not know
which bin to place their waste in.
Further Thoughts
One hypothesis proposed about the underlying cause of environmental problems is
that as a society weve become increasingly industrialized and materialist. Technology
and industry have taken over human life and we, as human beings, cannot resist an
increasing push towards developing new technologies. That is, we seek new phones with
new capabilities and cars that can park themselves. This desire for new technologies,
however, comes at an environmental cost. Historically, the Industrial Revolution
brought forward disease, death, and a host of environmental problems. And, so the
argument goes, as we continue to create new technologies, more negative environmental
consequences will result.
I find this argument implausible. First, the negative impact of technologies is relatively
short compared for how old this earth is. Second, the argument assumes that we
cannot, as a species, change our attitude toward technologies, e.g. it assumes that
continued education about how technology influences on our environment wont result
in positive changes towards our use of technologies or our ways of living in general.
In fact, it appears that individuals are already changing how we use natural spaces.
Consider, for example, parks and plots of land set aside all around our country
for wildlife and plant life to live and grow without the interference of humans (see
Figure 3.2). If we continue to set aside land like this and education our population
about the benefits of these parks, then the plots of land are only going to grow in
size and health. Thus, in contrast to the increasing desire for new technologies are, as
Belshaw writes, nature, custom, habit and tradition (Belshaw, 2001, p.19). In other
words, if we can teach and create habits to rebuild the natural environment, we will
be able to succeed in creating a livable environment for all living creatures.
Figure 3.2. This is a beautiful picture of the
There are many arguments as to why we are only finding out about these major beginning of Hort Woods right on our own
environmental problems now. However, I believe our earth is still young. The damage
Penn States campus. This set of forestry
that we have done may have been detrimental, but we still have time to make changes
to our ways to slow down these problems. - Clare Brown and wildlife has been preserved from the con-
struction that Penn State University has been
under. This keeps a sense of history and ap-
preciation for the land that this huge univer-
sity has been built on.
3.2 Christianity, Technology, and Dualism

If the modern attitude is not to blame, then perhaps it is a mixture of Christian
religion and science. Modern industrial technology has given us the capacity to
create more than we need to subsist and modern society allows individuals to
possess more than they need to survive (or even reasonably flourish).
A good portion of the modern world adopts a Christian, democratic perspective
(even if they are not Christian nor do they live in democratic countries). Ac-
cording to Lynn White Jr., the Christian view takes man as made in the image
of God (along with the fact that Christ took the form of a man) and God as
commanding us to use the world for our purposes.1
By gradual stages a loving and all-powerful God had created light
and darkness, the heavenly bodies, the earth and all its plants,
animals, birds, and fishes. Finally, God created Adam and, as an
afterthought, Eve to keep man from being lonely. Man named all the
animals, thus establishing his dominance over them. God planned all
of this explicitly for mans benefit and rule: no item in the physical
creation had any purpose save to serve mans purposes (White Jr.,
1967).
Equipped with high-powered technologies that allow for greater control over
nature, the Christian attitude that nature is ours for the using and everyone
has equal right to its use is claimed to be the underlying cause for much of the
human-made environmental problems. White claims that Christians severe
themselves from nature by (i) regarding themselves (and God) as the only beings
with spirit (or souls) and (ii) seeing natural things as objects whose value is
wholly derived from how it can serve human beings.
Whites suggestion, however, is not to abandon Christianity. Rather, he sug-
gests that Christian environmentalists should look to an alternative strand
of Christianity found in the life of St. Francis (the patron saint of animals).
White writes:
The greatest spiritual revolutionary in Western history, Saint Francis,
proposed what he thought was an alternative Christian view of
nature and mans relation to it: he tried to substitute the idea
of equality of all creatures, including man, for the idea of mans
limitless rule of creation(White Jr., 1967).
As mentioned, the view articulated above need not apply to individuals who
classify themselves as Christians. Rather, it applies to anyone who adopts the
key beliefs that Christians are said to adopt. Put more abstractly, consider the
following theory:
Metaphysical Dualism objects are composed of two different types
of stuff, souls (minds) and matter. Part of Whites account of why the
Christian religion bears some responsibility for todays environmental
problems has to do with how Christianity conceives what human beings
and animals are made of. Human beings are dualistic. That is, they are
composed of two different types of stuff: souls/spirit/mind and matter.
In contrast, animals are composed of mere matter.
1 (White Jr., 1967). See Genesis 1:26, 28 (King James Bible): And God said, Let us make
man in our image, after our likeness: and let them have dominion over the fish of the sea, and
over the fowl of the air, and over the cattle, and over all the earth, and over every creeping
thing that creepeth upon the earth. [. . . ] And God blessed them, and God said unto them,
Be fruitful, and multiply, and replenish the earth, and subdue it.
3.3 Corrupted Human Beings 39
Importance of Souls the only thing that requires respect (or moral
consideration) are spiritual things
The claim is that the Christian view makes it morally permissible to use nature in
whatever way it sees fit and this (along with industrial technology) is responsible
for our current environmental problems.
But there are a number of alternatives to the above view. First, we might
claim with St. Francis and that animals are composed of both kinds of stuff:
spirit and matter. Such a view is known as animism. Animism is the theory
that animals, plants, and other natural phenomena (e.g. mountains) are not
mere matter but have souls or are spiritual. Animism is extremely prevalent
among indigenous people. This alternative would reject the Christian claim
that human beings are radically different from nature (and uniquely similar
to God) insofar as humans are the only spiritual beings. And, insofar as it is
assumed that spiritual beings are worthy of respect, human beings are no longer
permitted to run roughshod over nature.
Second, we might hold onto the Christian (dualistic) worldview but reject the
idea that since animals (or natural objects) lack a soul, mind, or consciousness,
they are not deserving of respect.
Further Thoughts
Animism is a theory that states animals, plants, and other natural occurrences
are not just mere matter but contain a spiritual essence. In contrast to animism is
the . . . Christian claim that human beings are radically different from nature (and
uniquely similar to God) insofar as humans are the only spiritual beings. This claim
is incredibly ignorant and pompous. Assuming that God exists, God also created the
animals, plants, and other natural occurrences. People are not radically different
from nature, we have countless commonalities with nature all together, specifically
animals. Humans have homologous structures with majority of the animal kingdom.
Homologous structures are similar structures or genes that two or more species
share. For example, a human arm and a cats leg both have a larger upper part made
up of the humerus and a lower portion which is made up of two bones: ulna and the
radius.
In addition to asserting a radical difference between humans and animals, an additional Figure 3.3. My pet cat, Bengal.
claim is that only spiritual beings are worthy of respect. This claim is false for
animals most definitely should be respected. All animals, besides the sponge, have a
nervous system which means they are able to feel pain. In addition to the capacity
to feel pain, animals can also experience complex feelings. It is plain to see when
someone kicks a dog, the dog will most likely express a sight of hurt, shock, sadness,
and possibly anger.
Figure 3.3 is an image of my pet cat, Bengal. The majority of people with pets know
that their pets have a personality and can have complex emotions. Figure 3.3 supports
my position because it shows that Bengal is experiencing the emotion of happiness.
He is smiling and giving me a nose kiss. I hope anyone who loves their pet believes
that their pet is not a soulless robotic creature. - Niki Thomson
Video: For more on animism, see John Reids

Argument for Animism
3.3 Corrupted Human Beings Open Question: Assuming that the Chris-
tian dualistic perspective really is at fault for
todays environmental problems (note that it
In a previous lesson, we examined two different explanations for current envi-
might not be), do you think the animistic out-
ronmental problems. First, we examined the idea that the modern materialistic
look might solve certain these problems?
attitude is to blame. Second, we considered the idea that a particular Christian
view of the nature of human beings and animals was to blame. In this lesson Open Question: Do you think Christianity
we consider a third explanation. Namely, we examine the view that there is or certain religious ways of thinking (coupled
something wrong with human beings in general. Second, having outlined three with technological development) are partly re-
possible explanations for contemporary environmental problems, we consider sponsible for current environmental problems?
whether knowing the cause of environmental problems is, in any way, useful for
dealing with said problems.
Lets suppose that the blame for todays environmental problems falls neither
on us modern folk nor on any particular culture. A third explanation for the Human
cause of environmental problems puts the blame on human beings. The claim Nature
then is human beings are somehow corrupted in a way that leads them to act
in a way detrimental to the environment.
Definition Corrupted Humans
Human beings have certain characteristics that make them act in a way
that is detrimental to the environment. Causes of Environ- Christianity
mental Problems
There are, however, two different ways of understanding this claim. First, the
charge might be that human beings have certain essential properties that lead
them to behave in ways harmful to the environment (subsection 3.3.1). The
second is that human beings have a set of accidental properties that lead them
to behave in ways harmful to the environment (subsection 3.3.2).
Materialism
3.3.1 Essentially Corrupted Human Beings
An essential property is a property that something must have in order to Figure 3.4. Three Explanations for the Un-
be what it is. Somewhat trivially, an individual human Jon must have the derlying Cause of Environmental Problems
property of being human in order to be human. Less trivially, we might say
that a human being must have a working brain and heart in order to be human.
In contrast, an accidental property is a property that something happens to
have but could nevertheless lack. Hair, for example, is something that most
humans happen to have but could nevertheless not have.
Definition Essentially Corrupted Humans
Human beings have certain essential properties that make them act in a
way that is detrimental to the environment.
In saying that human beings are essentially corrupted, what is being asserted
is that there is some essential, hard-wired, fundamental property that belongs to
all (or most) humans that is underlying cause of a wide variety of environmental
problems. What sort of property (or set of properties) might these be?
selfishness
laziness
greed
conceitedness
materialistic
Further Thoughts
Human beings are known as the most intelligent creatures on Earth. Why is it then that
we are destroying our planet through pollution? It is because humans are essentially
corrupted (see (Belshaw, 2001, p.30-31) for more on this issue). To say that someone
is essentially corrupted in this context means that they are naturally born with
properties that will lead to harm them to the environment. Traits like selfishness,
greed, and laziness were once used to ensure human survival. In a time where resources
were scare, these properties were essential. With the advancement of technology these
traits are no longer needed. For example, before the modern era greed was used when Figure 3.5. Laziness. By Ryan Kirby. This
gathering food. Food was not as easy to come by, so whenever the opportunity arose
photograph was taken by me on October 5,
2014 outside of Tener Hall on campus.
3.3 Corrupted Human Beings 41
they had to get as much as they could. This was not harmful to the environment
because there were not as many humans and they did not have the technological
advancement to collect large amounts. They could not do it to a great magnitude.
Now in the modern age greed is seen in a much more negative way. A greedy CEO
may do anything in order to beat out competitors. To increase their profit he may cut
corners by pouring waste into a nearby stream. Wildlife will die, and an ecosystem will
be destroyed. This will help him in the short run, but it will damage the environment
in the long run.
In Figure 3.5 you can see a cardboard box sitting on the ground near a trashcan. This
displays the laziness of human beings in two separate ways. First off, the person was
too lazy to put the box in the trashcan. It was only a few steps away, but for whatever
reason they chose to put it on the ground. Second, the cardboard should really have
been recycled. Walking into the nearby building and putting it in the recycling bin
would have been easy. Instead, they harmed the environment to save themselves a
minute. Humans are essentially corrupt, and the chances of them changing are slim.
Ryan Kirby
In saying that the property is essential and that this property is the cause of
environmental problems, what is also being asserted is that there is only one
way to overcome said problems. Since the property is integral to the human
species, it is not something we could conceivably change as we might change our
religion, or our economy, or our political regime. The human beings is a cancer
to the environment, and so the only way to lessen environmental problems is to
depopulate the planet or to remove (or fundamentally alter) the human species
altogether.
Further Thoughts
Human beings are sometimes blamed as a cause to our current environmental problems.
The reasons range from greed to a general disinterest in the environment. Although
humans have impacted the environment in a large and damaging way, there are at least
two reasons why human beings are not wholly to blame for all of the environmental
problems. First, we are also very proactively trying to fix or mistakes. For example,
consider Rothrock State Forest (see Figure 3.6). This area was proposed and set aside
by Joseph Rothrock because of the rapid depletion to forest land. During the 1930s
there was a massive debris clean-up done throughout the understory of the forest. This
State Park, along with many others, shows that human beings understand that they
have a large impact on the land, and that it is their responsibility to take care of it.
Second, other non-human factors are responsible for environmental problems. For
example, humans are sometimes blamed with the extinction of the woolly mammoth,
but changes in climate play an equal role in their extinction. The woolly mammoth
thrived in the icy conditions of the ice age and was able to populate a large portion
of the northern hemisphere. As the ice age came to close and the climate changed Figure 3.6. Rothrock State Forest
from warm to cold to warm again, the woolly mammoth was not able to adapt like
its relatives (Asian elephant and African elephant) and disappeared from the earth.
In short, if the earth had not heated up, the mammoth would still be in his prime
ecosystem. Finally, various organisms have gone extinct even before human beings
existed, e.g. dinosaurs went extinct millions of years ago. -Chris Evans
Question: What do you think of the charge

that human beings are innately predisposed to
3.3.2 Contingently Corrupted Human Beings cause environmental problems?
A second, more moderate charge is not that human beings are essentially
corrupted, but that they have some accidental property that is the underlying
cause of all (or most) of the environmental problems.
Definition Contingently Corrupted

Human beings have certain accidental properties that make them prone
to act in a way that is detrimental to the environment.
The charge here is that human beings have certain non-essential characteristics
that lead to the majority of environmental problems. Such characteristics are
accidental in that we happen to have them, but it is possible that we could
also lack them. Two examples of such characteristics are the combination of
laziness and ignorance.
As an example, consider a smoker who decides to dispose his or her cigarettes
by tossing them on the ground. The smoker reasons that it is better to toss the
cigarette on the ground because the filter is biodegradable and cigarettes are
only small pieces of litter so they do not have a serious environmental impact.
In addition, the smoker recognizes that it is easier to throw the cigarette on the
ground than dispose of it appropriately.
While we will explore possible solutions to en-
The environmental problems associated with cigarette waste are said to be the vironmental problems later, consider the fol-
result of two properties in the smoker: ignorance about the effects of littering lowing technological solution to cigarette waste
and laziness. Neither, however, are essential properties. They are instead Cigarette Butt Littering.
properties that the smoker happens to have, but could, with education and
motivation change.
Question: In the United States, the largest
While the above explanation for the underlying cause of environmental problems single source of air pollution comes from vehi-
likely has some truth, it does have some problems. First, Belshaw argues that cles used for transportation. A simple solution
this this moderate explanation exaggerates the role that human beings have in to this problem is that individuals ought to
the creation of environmental problems Belshaw (2001, p.32). He contends that walk (or bicycle) rather than drive, and when
a number of environmental problems can be attributed to non-human, natural walking or biking is not an option, they should
phenomena. Volcanoes can cause forest fires, meteors can wipe out species, and use public transportation. What accidental
while human beings play a role in global warming, some of this is due to natural property (or set of accidental properties) be-
events. longing to human beings is the cause of this?
Second, the argument might be criticized for being overly vague and unsatisfy-
ing. Even if human beings are the primary cause of most of the environmental
problems, the claim does not identify exactly which contingent property (or set
of such properties) humans have that are the root cause of the majority of envi-
ronmental problems. Is it ignorance, laziness, greed, globalization, advertisers,
media, public education?
Further Thoughts
It is important to consider the causes of environmental problems. One such cause,
which goes above the labels of religion or politics, is that human beings have underlying
properties in their nature which cause environmental problems. When considering this
cause one has to judge whether humans are either essentially corrupt or contingently
corrupt beings, the former supposing there are inherent human characteristics causing
damage to the environment as if there were malicious intent whilst the latter supposes
there are parts of human nature that may accidentally lead to humans acting in
detrimental way towards the environment.
The rise of climate science and environmental activism on for the last 40 years supports
the idea that humans cannot be inherently corrupt. If humans were inherently corrupt,
they would remain unconcerned with their detrimental effect on the environment and
we would not observe attempts to rectify the damage done to the environment.
However, there is sufficient evidence that some accidental properties of human nature
are to blame. For example, ignorance and laziness with regard to recycling would lead
to someone throwing their plastic bottles and aluminium cans in the trash rather than
recycling even though recycling would be beneficial to the environment. This does
not mean we cannot change this about our nature; we would just have to actively
participate when it came to throwing out our trash or wider environmental problems.
Belshaw argues that environmental catastrophes occur outside of human influence,
such as volcanic eruptions or coastal erosion suggests humans can not be entirely to
blame. He also points out the duality of human nature, in the sense that for every bad Figure 3.7. The Peoples Climate March,
action there is likely a counteractive good action means that humans cannot be entirely Times Square, New York City. Captured by
Prudence Bateson, September 2014
3.4 Why Care About Causes? 43
to blame for the state of the environment when we are conducting good actions that
benefit our environment.
Belshaws argument for humans doing good as well as bad for the environment can be
furthered to account for active positive behaviour taken on behalf of our environment.
The desire to benefit the environment has begun to outweigh the lack of care that
may arise from accidental properties of human nature. Take for example the Peoples
Climate March in New York on September 21st 2014 (see Figure 3.7); over 400,000
people actively took part in raising awareness of climate problems. I believe this goes
to show that with developing understanding of our climate and the problems associated
with human interaction, many people are more willing to set aside accidental properties,
such as laziness, as they begin to understand the scope and danger of damaging the
environment. Prudence Bateson
Question: Which property of humans do you

think plays the biggest role in environmental
3.4 Why Care About Causes? problems? What can be done about it?
We have considered three explanations for our current environmental problems

(the modern materialistic attitude, a particular fusion of Christian metaphysics
and technology, and the idea that human beings are fundamentally corrupted.
In each case we can question whether these accounts are sufficiently nuanced
pr detailed enough to be satisfying. However, we might take an altogether
different approach to the inquiry into the underlying cause (or origin) of current
environmental problems. This attitude is why care about causes at all?
At first blush, this attitude might seem to express a blanket disregard for the
seriousness of environmental problems themselves. But, it need not. Consider
the following objection:
Objection 1. Knowing the cause of an environmental problem doesnt matter.
What matters is how to prevent, counter, offset, reduce or halt these problems.
Lets consider an example that might support this objection. Suppose Jon is a
car accident and his shoulder is separated. The ambulance arrives at the scene
of the accident and takes him to the emergency room. At this point, the doctor
or nurse probably does not need to know how he separated his shoulder. In
order to treat Jons shoulder, it isnt necessary to know how Jon injured his
shoulder. He could have been playing hockey; he could have slipped on the
dance floor; he could have injured it jumping off the roof of his house. What is
important is identifying what the problem is (the loss of functionality and pain
from having a shoulder separation) and how to best remedy that problem.
Reasoning analogically from Jons situation to environmental problems, we
might say that identifying the underlying causes of some environmental issue
(global warming, rampant littering, pollution, etc.) is unimportant. Rather,
what is important is identifying what effects that problem is having on different
parts of the environment and how best to remedy those effects. In other words,
whether the cause of environmental problems is found in the modern attitude,
or religion, or human nature does not matter. What matters is how we remedy
the mess we are in.
But consider (see Belshaw, 2001, p.35) that in some situations it is necessary to
identify the cause in order to remedy the situation.
For example, lets change poor Jons situation. Suppose that Jon is training for
a marathon. Midway through his training he develops a pain in his foot and
a specialist identifies it as plantar fasciosis (an injury to the connective tissue
in the foot. If you pull your toes toward your shin and then move your fingers
from the middle of your toes toward your heel, you can feel the plantar fascia). Figure 3.8. Plantar Fascia.
Now there are a number of ways that Jons malady might be treated, but these
different treatments are relative to the cause of Jons injury. If Jon is overweight,
his additional weight may be the cause of his foot pain. In which case, it might
be advisable for him to lose weight. But, of course, this would not be a good
suggestion if Jon is underweight. If Jon has certain biomechanical issues (e.g.
flat feet), he might be advised to wear shoes with supportive insoles. But, again,
this would not be good advice if Jon has excellent biomechanics as this extra
support might cause other injuries (e.g. knee problems). If Jon has tight calves
or poor flexibility, he might be advised to take up a stretching regimen.
In short, it is not the case that our causes do not matter for our understanding
of the cause of Jons injury will guide what treatment he should adopt.
Analogously, if sea turtles are dying in droves, we may wish to remedy this
problem by increasing their numbers. But we cannot create sea turtles like
toothbrushes and perhaps understanding why they are dying out will help us
decide how to increase their numbers. If we think the sea-turtle population
is declining because of over-hunting, we may prescribe one remedy, but if it
because their habitat is now home to a hotel or the waters are too acidic from
pollution, we will adopt another.
In short, an investigation into the causes of environmental problems is an
important endeavor for identifying the cause helps narrow down the field of
acceptable ways to deal with the effects of the problem.
3.5 Summary
What is the underlying cause of current environmental problems? Thus far, we
have considered three different possible answers: (i) the modern materialistic
attitude, (ii) a fusion of Christian philosophy and modern technology, and
(iii) some hard-wired or circumstantial characteristic of human beings as a
species. Each of these answers, however, is problematic in some way. A kind of
materialistic or self-centeredness seems equally applicable to past generations.
Characterizing Christianity as unconcerned with animals or nature treats Chris-
tianity in a kind of narrow way. And, not all environmental problems can be
laid squarely on the shoulders of human beings.
But while our exploration into the underlying cause of environmental problems
has not resulted in some definitive answer, it was argued that identifying and
investigating such causes is nevertheless important as knowing the cause assists
in the search for possible solutions.
Chapter 4
Solutions I: Democracy and

the Market
In a previous chapter, we said that one possible contribution of philosophy

to discussions concerning the environment was that philosophy could help to
clarify certain key concepts concerning the environment and that that philosophy
could potentially provide answers to questions concerning the environment that
hinge on values. In the chapter 3, we investigated the possibility of their
being some deep, underlying, and fundamental cause of all (or at least the
majority) environmental problems. In chapter 4 and chapter 5, we explore
several approaches to solving environmental problems. In particular, the focus
turns to different possible answers to the following question:
Environmental Solution Question (ESQ): What should we do to
lessen (or eliminate) environmental problems?
4.1 Skepticism and Subjectivism

Lets distinguish between three different types of questions.
1. Questions that have objective answers and we know the answer.
2. Questions that do not have objective answers.
3. Questions that have objective answers and we dont know the answer.
Examples of questions that have objective answers that we know are obvious
enough, but lets consider a few examples anyway.
1. What is the sum of two integers (e.g. 2+2)?
2. What is the color of some particular crayon? (assume we are pointing at
the crayon)
3. Who was the first president of the United States of America?
Each of the above questions are questions that we can give true (or false)
answers to and that we are confident that such answers are not simply a matter
of personal opinion. Instead, there is something (some fact, some object, some
convention) that makes the different answers true or false (a truth-maker or
fact).
There are some questions of the second variety that are easy to identify. These
are questions that are meaningless or that we would straightforwardly agree
46 Solutions I: Democracy and the Market
has no answer. For example,

1. Who was the first Queen of the United States?
2. What is the largest number?
However, there are some questions that it is difficult to distinguish whether
they are a species of the second or third variety. For example,
1. Is there a smallest particle?
2. Where is the best pizza in the world?
3. Is there a beginning to time?
4. Is there life after death?
Many of these questions at least appear to be meaningful but they are either so
complex that we have yet to answer them, are too complex for our species to
ever answer, or because they simply have no answer.
4.1.1 The Skeptical Solution
Environmental Skepticism (ESkep): While people have a number

of beliefs about what ought to be done, we dont know what what we
should do to lessen (or eliminate) environmental problems.
The environmental skeptic contends that at least at this point, no one knows
what should be done concerning various environmental problems. Such a
position is not inconsistent with the possibility that there being an answer to
ESQ, perhaps a lot of additional information is required and a lot of further
philosophizing is needed. Instead, ESkep simply states that currently no one
can be said to know what that answer is.
4.1.2 The Subjectivist Solution
Another response to ESQ is not that no one currently knows how to solve
environmental problems but that non one can know what we ought to do about
any given environmental issue.
Environmental Subjectivism (ESub): While people have a number
of beliefs about what ought to be done, there is no objective fact concern-
ing what we should do to lessen (or eliminate) environmental problems.
Environmental subjectivism contends that proposed answers to ESQ are mis-
guided attempts to answer a question that simply cannot be answered. There
are at least two versions of this theory. First, ES might be a form of extreme
subjectivism in that it claims that there are no objective facts about anything.
Such a view might contend that objectivity is an illusion or that existence or
reality itself is illusion. We will put this position aside. Second, a weaker form
of ESub contends that while some questions can be answered (e.g. a variety of
questions in math and science) there can be no answer to ethical questions as
there is no objective fact concerning what individuals ought to do in any given
situation.
How ought questions of this variety be understood? One suggestion is just
to treat questions of this variety akin to ones concerning taste. For example,
consider the question Where is the best pizza in the world? Many people
would, however, reject this idea that there is some definitive property or set of
properties that make one pizza better than another. Instead, they think that a
good or bad pizza is determined entirely by personal (not some objective) taste.
4.1 Skepticism and Subjectivism 47
Returning now to the Environmental Solution Question ESQ, the environmental

subjectivist regards ESQ like questions about ones favorite pizza. If an
individual proposes a solution, they cannot be said to be right or wrong. Rather,
they are simply expressing what they would like to happen or what their personal
preference would be concerning the matter.1
Question: What do you think? Is there some
Although this position strikes many as counterintuitive, a case can be made for objective fact that makes answers to the envi-
it. One reason supporting the idea that there can be no objective fact concerning ronmental solution question true or false or is
ethical issues is that there seems to be more widespread disagreement over such everything just a matter of opinion?
issues concerning value.
For more on ethical subjectivism (as well as
a discussion of cultural relativism), see Moral
P1 All proof is scientific proof. Relativism and Ethical Subjectivism.
P2 All scientific proof involves some kind of direct, em-
pirical verification that can be quantified (if the claim
is there is 35,304 trees in State College, we prove this
by counting all of the trees in State College).
P3 Proof for moral propositions does not have direct,
empirical verification that can be quantified.
C Therefore, there can be no proof of a moral proposi-
tion.
Table 4.1. Moral Proofs Are Not Proofs
One way to reject this argument is to deny P1. We say that a proposition P
has been proven or is true when (i) there are good arguments that support P
and (ii) when there are no compelling objections to P AND/OR when there are
good reasons for dismissing those objections.
Thus, proponents of ESub have an overly narrow conception of how to prove
something and so they dont think they can prove moral propositions.
P1 Propositions in science are proven to such a degree

that we can say they are known with certainty (or at
least a high degree of certainty).
P2 Propositions in ethics are not proven with the same
level of certainty.
C Therefore, there can be no proof of a moral proposi-
tion.
Table 4.2. If you prove something, it follows that the conclusion is absolutely
certain.
First, it is possible to reject P1. In science, various hypotheses get tested and
become theories when no one has any legitimate doubt about them. But just
because something is established in the sciences does not mean it is certain.
Many established scientific theories have turned out to be false and it is likely
that the theories we current hold are not false. Thus, it is not the case that our
scientific beliefs are certain.
1 Ethics, like beauty, is in the eye of the beholder. The argument I am proposing is that
there is no objective fact that genocide is morally wrong anymore than there is an objective
fact that rock and roll is better than country music. Both statements, no matter how well
agreed-upon by most people, merely express the opinion of the people who state them. They
do not refer to some "state of the world", and that is exactly what an objectivist theory of
ethics requires of ethical statements. Keith Augustine In Defense of Moral Subjectivism:
An Argument for the Subjectivity of Moral Values
Second, it is possible to reject the validity of the argument. Even if we accept

P1 and P2, it does not follow that because there is less certainty in ethics that
no certainty at all can be had.
A third argument in support of ESub is that scientific statements/theories are
well-established but there are a host of ethical issues that there is much debate.
Issues like the death penalty, abortion, stem-cell research, and so forth come
to mind and debate concerning these issues seems to be interminable. Thus,
given this range of disagreement, the conclusion is that there is no objective
fact concerning environmental issues.
However, when people think of proving something in ethics, they often think of
hard cases. There may be some people who doubt global warming, but these
individuals tend to be ignored by the community of scientists. However, there
are a bunch of hard cases in the sciences about which there exists genuine
debate. String theory and loop quantum gravity are two opposing theories that
try to unite quantum mechanics with general relativity. Both are proven in the
sense that a lot of information supports these theories but neither is proven in
the sense that they lack rivals. The same is true in ethics. Some ethical views
are well-established. There is little controversy and debate about the claim that
it is wrong to kill people for no good reason. This proposition is accepted as
though it were certain. However, there are a bunch of hard cases in ethics
(e.g. abortion) about which there is a lot of controversy. However, our focus in
ethics tends to be on the hard cases and this tends to make us think that there
are no moral facts (no true moral propositions).
4.2 The Legal Solution

A second possible answer to ESQ is to let the law decide. The solution goes
something like this:
The answer to what we should do to lesson (or eliminate) environ-
mental problems is to follow the law. If is legal to cut down trees,
to pollute rivers, or to litter, then it is acceptable to do it. If it is
illegal to cut down trees, to pollute rivers, or to litter, then it is not
permissible to do these things.
There are at least three objections to this solution.
Objection 1. Lets say that there are two countries A and B. A is located at
a higher elevation than B and there is a river that flows from A to B. Suppose
that country B adopts strict environmental regulations about what can and
cannot be dumped into the river. According to the solution above, it would
be wrong for anyone in B to pollute the river. But now lets suppose that the
laws in country A are much more lax. Individuals are permitted to dump toxic
waste at the border between A and B . To add to this, lets suppose that As
dumping of toxic waste into the river causes serious health problems for the
people of B.
The problem with the legal solution is that it is too narrow. Many environmental
problems are global problems and so they cannot be neatly circumscribed within
the geo-political boundaries of a country. The laws of A and B dont extend
beyond the confines of their respective territories and so it is unclear how to
settle an environmental issue of international scope.
Of course, we might consider several ways of solving this problem, e.g. creating
an international law. But, this objection at least shows that the legal solution
4.3 Voting Solutions 49
is not as straightforward and simple as it appears on first glance.

Objection 2. Intuitively, some actions that are legal are nevertheless bad.
Lets consider a few examples. Suppose that it is legal to curse at elderly people
or children (provided you do not threaten to physically harm them). While it
may be legal to launch a stream of expletives at young children, many would
argue (i) you should not do this, (ii) doing this would not be practical (e.g.
someone might attack you), and (iii) doing this would not be appropriate (your
action would be regarded as a form of legal wrongdoing). In short, the very
fact that a particular activity is not a criminal act does not mean that it is
acceptable.
Analogously, supposing that it is legal to litter does not mean that this is
morally acceptable.
Currently, there is no law prohibiting you from driving around the neighborhood
for no reason just to waste gas, but intuitively this does not mean what you are
doing is morally permissible. More generally, just because there is no law that
prohibits a corporation or industry from taking a less environmentally friendly
approach does not mean that doing so isnt a bad action.
Objection 3. If laws were an infallible guide to what we ought to do, then
we would not expect them to radically change. But, laws do seem to radically
change. Therefore, laws cannot be an infallible guide to solving what we ought
to do about environmental issues.
The Jim Crow Laws of the 19th and 20th century were laws that permitted
segregation in the United States, but such laws were ultimately recognized to
be fundamentally wrong and thus were rightfully repealed by things like the
Civil Rights Act of 1964 and the Voting Rights Act of 1965.
One response to this objection is to argue that while the laws of the days of
old were clearly mistaken, our current laws give us a clear indication as to
what we should do with respect to environmental issues. Such a response,
however, assumes that our current laws wont change. But such a responsible
seems to ignore that many laws are currently be in flux (e.g. laws surrounding
breastfeeding in public, marijuana possession, public nudity, and homosexual
partnerships).
Question: Is law a good guide for what we
should do with respect to environmental prob-
lems?
4.3 Voting Solutions Question: Do you know of any laws concern-
ing environmental issues that permit individu-
Lets assume that an objective solution to environmental problems exists (i.e. als to do something that might be considered
that subjectivism is false) but that simply relying on what the current law morally wrong?
dictates isnt an available option. Another solution contends that the root Question: Assuming that not recycling is
of the majority of environmental problems is found in the political system morally wrong, should we enact laws to make
adopted. One hypothesis is that environmental problems are mostly due to bad it against the law not to recycle?
governmental policies pushed forward by interest groups which aim to benefit a
Video: Consider the following case made by
select few at the expense of others (including natural things). One proposed
Ethan Nadlemann that prohibition (or war)
solution then is that adopting a different, more democratic form of government
on drugs was motivated by racist beliefs The
will lead to the eradication (or at least the decrease) of environmental problems.
Racist War on Drugs.
The argument in Table 4.3 requires some clarification. First, the conclusion
is not that an increasingly democratic system of a government will solve all
environmental problems. Rather, it contends that an increased commitment to
democracy will result in fewer (or less severe) environmental problems. Second,
the argument is not that whatever a democratic system decides is the infallibly
P1 Environmental problems are caused by groups that pursue their per-

sonal interests at the expense of public interests.
P2 Non-democratic political systems allow for the greater pursuit of
personal interests over public interests, whereas democratic systems
tend toward the pursuit of the greater good.
P3 There are more environmental problems in non-democratic countries.
C Therefore, environmental problems can be lessened through an in-
creased commitment to the democratic process and fewer environmen-
tal problems in democratic countries.
Table 4.3. Argument for a Voting Solution to Environmental Problems
correct answer to any given environmental problem. Rather, the intent of the
argument is that a democratic form of government provides the most reliable
(and best) method for dealing with environmental problems.
Of the different democratic systems, it is worthwhile to distinguish two. First,
there is what is known as a direct democracy (a system where all issues are
settled by majority vote). Second, there is what is known as a representative
democracy (a system where representatives are elected and issues are decided
by these representatives). Video: For an example of a direct democracy,
Whatever the system, the purported benefits of adopting a more democratic see Video on Switzerlands direct democracy
system are said to be achieved by hindering groups that might aim to exploit
some part of nature for their own benefit (rather than the good of all).
There are several objections to consider with respect to the argument in Ta-
ble 4.3.
Objection 1. Who Should Vote? One problem for the democratic approach is
determining who ought to have a vote (i.e., who counts).
1. Environmental problems can have both a global and more distinctly
regional impact. But when deciding on how to vote on some environmental
issue, we may want to say that some individuals should not have a say
in a matters that they are far away from. For example, if individuals
of a community wish to clear a forest (but have plans on replanting the
same number of trees in another part of town), the issue seems regional
rather than national or international. For this reason, we think that not
everyone should have a say on an issue that does not impact them.
2. Intuitively hold that individuals who run the greatest risk should have a
greater say concerning some environmental decision (e.g. if you are going
to build a nuclear reactor in my backyard, I think my voice should matter
more than someone living 500 miles away). Yet, the negative effects of
many environmental problems will be experienced most directly by future
generations. There is thus some reason to think that future generations
should have an equal, if not greater, say in our environmental decisions.
Practically, they could be given a vote by determining how many people
might exist at some future date and then using our best judgment about
how they might vote.
However, many find this approach counter-intuitive as it awards votes to

non-existent beings.
3. Environmental problems inflict harm not only on people, but also on
non-human parts of the environment, e.g. animals, rivers, mountains.
Some individuals contend that just as non-human beings should have
4.3 Voting Solutions 51
as much a say in how we treat the environment as human beings (e.g.

the decision to clear a forest should take into account the beings that
live there). Practically, we could give animals a vote by using our best
judgment about how they might vote on any given environmental issue.
However, many find this approach counter-intuitive as they contend that

animals should not have the same say as humans when it comes to deciding
environmental matters.
Objection 2. How Should We Vote? The argument does not specify what
criteria individuals should employ when voting. First of all, there is nothing
about our beliefs as a collective that guarantees their veridicality (their likelihood
to be true). Many of us are often mistaken, influenced by media and corporate
propaganda, or severely lacking in information about environmental issues.
But lets suppose our group of voters is fully informed about every environmental
issue (an idealization of our actual situation). Even with this assumption it
isnt clear how individuals should vote on the basis of this information. If I am
in a direct democracy, should I vote for what is best for the collective, what
is best for me as an individual, or what will benefit me here and now? If I
am in a representative democracy, should make decisions be based upon what
they think is best for their constituents or how they think the majority of their
constituents would vote?2
In other words, if a democratic solution is to plausibly reduce the severity and
number of environmental problems, presumably voters need to vote in a rational
way according to criteria that would likely yield environmental benefits. But
different ways of specifying how voters should vote either make the democratic
solution implausible (e.g. if individuals vote purely on the basis of whether
or not something benefits them, then individuals may be less likely to care
about environmental issues that occur in far away lands or that seem to be
of minimal concern to them) or situated the true solution to environmental
problems in everyone adopting some particular ethical attitude. For example,
we might say that they should vote for what increases the total amount of
pleasure irrespective of how that pleasure is distributed for as many living
individuals as possible.
It appears that if the democratic solution is to be a preferred solution, several
philosophical issues have to be decided. First, there is the metaphysical, social-
political question of determining what types of beings should be allowed to
vote on any environmental issues. Second, democracy, in its actual form, seems
highly unlikely to solve any environmental problems; in its idealized form, the
democratic solution assumes voters are operating according to certain ethical
rules (in which case it is the ethical theory that is the real solution).3
Further Thoughts
One proposal for how to solve (or significantly reduce) environmental problems is
by adopting a democratic system, i.e., voting may be a solution to combating or at
2 Opinion polls show that groups of individuals change their mind and so morality is subject
to the whims of a fickle populous. Consider the following Gallop poll concerning gay and
lesbian rights: Gay and Lesbian Rights Gallop Poll.
3 Furthermore, there are problems with the idea that some form of broad voting scheme is
the only practical alternative. A variety of matters are not determined by casting ballots or Figure 4.1. This squirrel from the Sidney
opinion. Scientific matters are determined by scientists familiar with scientific methodology Friedman Park, who is surrounded by litter,
(even if much of science is guided by funding). And, while the guilt of the accused may be
has no say in what goes on in his habitat and
decided by a jury of ones peers, this decision is cultivated by jury selections and instructions,
and even the jurys decision can be overturned by appeal. must live with the decisions made by humans
the very least lessening environmental issues. This proposal suggests that democratic
nations have far less environmental problems than those countries without a democratic
political system. It does not propose that this specific idea is the be-all end-all for
eliminating environmental issues, but that democracy is the means to a reduction of
said issues.
There are at least two problems with this proposal. The first is regarding who can
and who cannot vote on these certain issues. The problem here lies in the fact that
in a democratic system, at least in the United States, all individuals over the age
of eighteen can vote. Therefore, uninformed individuals who have no knowledge or
concern over these environmental issues can add their contribution to the mix. In
conjunction with this idea, individuals whose everyday lives are impacted directly
by the environment, such as animals and the humans of future generations, are not
permitted to vote. Recently, in my beautiful home in Lancaster County there had
been an uproar over a decision to run a pipeline through thirty-five miles of wildlife,
including a wildflower nature reserve. The local decision makers decided to build a
pipeline, and while this pipeline does not disturb their homes, it displaces thousands
of critters, insects, and plant life (who cannot vote) from their homes (see, for example,
Figure 4.1).
The second concern in regards to voting being a solution to end environmental problems
stems from how people choose to vote. Some individuals choose to vote on the basis
of what is best and easiest for them as individuals. However, this selfish basis for
voting is potentially one of the reasons for many of our environmental problems
(section 3.1). What is problematic then for the democratic solution is that if it is
to enact positive environmental effects, then individuals sometimes need to vote in
a way that is beneficial to the environment but counter to their personal interests.
However, in imposing criteria on how individuals should vote, we seem to be deviating
from away from core idea that individuals voting in whatever way they wish will solve
environmental problems.
Although a democracy has led this nation in a number of important issues, it does not
seem practical to use it as the method for solving the current environmental concerns.
Sarah Anderson
Open Question: Can some sort of demo-

cratic voting system tell us what we should do
4.4 Market Solutions for some particular environmental problem?
In the previous lesson, the idea that environmental problems ought to be solved
by a shift toward a more democratic form of government was explored. A
number of criticisms of this view were raised. One outcome of this discussion
is that the democratic solution seems to presuppose the difficult question of
who should vote and seems to assume that those who are voting are voting
correctly. The problem with this modification to the democratic solution is
that it does not explain what we want to know, namely how individuals ought
to vote.
Before we consider solutions that offer an explanation of how individuals ought
to vote (chapter 5), another solution is proposed. Consider that one problem
with adopting a naive democratic system where every individual has a say in
the matter is that votes are weighted equally (irrespective of whether or not it
is of any concern to the voter). If you and I are trying to decide some important
matter X, but X is of no concern to you, but it is of great importance to me,
we nevertheless have the same say in the matter. This is problematic as it
allows majority opinion to outvote minority opinion in issues that arent of
much concern to the majority but are of critical importance to the minority.
Lets consider an extended example. Suppose you live in a community that has
a direct democracy. All sorts of different issues are decided by voting, but very
few of these concern you so much that you would vote one way or another. Tax
hikes? Any inconvenience but one you are willing to live with. Building a new
swimming pool for the high school? You dont have kids, it is no benefit to
4.4 Market Solutions 53
you, but you are willing to bear the burden. On most issues, you are willing to
go whatever way that the rest of your community decides. You could vote one
way or another, but your interests lie elsewhere. But now consider that there
is an issue that is of importance to you. Your community wishes to uproot a
small patch of forest near your property. You frequently visit this little patch of
forest with your children. You delight at the bunnies hopping in and out of the
thick brush and walking along the path eases your stress from your fast-paced
job. But a group of local residents wish to clear the brush (and thereby evict
the bunnies you so love) and lay down mulch and plants that will be replanted
each year.
This is an issue of concern for you. When you go to vote against the proposition
to uproot this little plot of forest, you find yourself pitted against a group of
individuals who vote regularly on issues that are of no concern to them. You
make your case for the forest, you give arguments for why it should be preserved
as it is, but the voters dont care. They arent interested in the bunnies. They
arent interested in the happiness the forest brings you. They wish to vote
against you in the hopes that they can pick the flowers that will be replanted
on top of the graves of the dead bunnies.
Whats problematic about this scenario is that, intuitively, we think your vote
should count more in this matter. By not voting, youve agreed to go whatever
way the community wants for years. Youve paid more taxes when youd rather
have kept the money. You helped fund the high school swimming pool but you
dont (and cant) make use of it. But, when there is an issue of real importance
to you, your vote is worth no more than anyone elses.
The above example strikes many as producing the wrong result, but how can we
correct it? In this lesson, a solution to environmental issues is proposed that does
not weight all votes equally. Instead, it aims to weight votes by an individuals
willingness to pay. In this lesson, we explore the idea that environmental issues
are best solved by the free market (i.e., an economic system where the price of
goods and services is set freely by buyers and sellers).
4.4.1 The Simple Market Approach
Consider the following solution to environmental problems:

Simple Market Solution (SMS): In order to lessen (or eliminate)
environmental problems, we should allow (and protect the right of)
buyers and sellers to consent to prices about goods and services.
Rather than allowing each individual a vote on any issue, the SMS contends
that decisions ought to be determined in accordance with the degree of concern
that an individual has in an issue. The SMS solution suggests that in order to
measure the extent to which an issue matters to some individual, it is sufficient
to simply calculate how much they are willing to pay in order to get their way.
Rather than allowing everyone equal say about every issue (whether it concerns
them or not), an individuals say varies depending upon how much they are
willing to sacrifice in order to have some event occur.
How might SMS solve the earlier problem concerning the uprooting of a small
forest? The problem with the earlier voting procedure is that a contingent of
individuals are willing to vote to replace a small forest with a manicured green
space, but the assumption is that the vote costs them nothing. If, by contrast,
they were required to pay to remove the forest and maintain the green space,
they might be more hesitant to do so. By contrast, since the small forest is of
a high degree of importance to a single individual, that individual might be

willing to pay in order to preserve that forest.
But not every issue is decided with personal dollars. How should the government
behave with tax revenue and so forth? We might say that it should adopt the
spirit of the SMS solution by engaging in a cost-benefit analysis over every
issue that bears on the enviornment.
Cost-benefit analysis (CBA): a systematic process for estimating the
strengths (pros) and weaknesses (cons) of various decisions, whether these
be financial transactions or some other practical decision.
Lets consider a simple example. Suppose we are considering two different
proposals for energy production: B and C. In deciding between B and C, we
consider the short-term and long-term benefits and costs of both B and C in
terms of a unit of currency. Once this is complete, we simply choose the option
whose benefits more greatly outweighs the costs. If nuclear energy production
is cheaper (both in terms of how much it will cost the consumer and the public
in terms of health costs) than coal, then that is the correct choice. If a national
park would make more money by being turned to farmland, rather than by
collecting the revenue of tourists, then we ought to clear the forest for farmland.
4.4.2 Objections to Market Solutions Free Market
In this section, a variety of objections are directed at the market solution.

Objection 1. Damage and harm is not always reducible to dollars and cents.
Some goods (e.g. clean water, land, air) are public goods (they belong to all of More
us) and so they cannot be bought, sold, or traded between private individuals. Democracy
Objection 2. If we allow individuals to use or damage parts of the environment
that belong to all of us, then they should have to pay to do so. But assigning the Solutions to
right payment is an impractical nightmare. Non-smoking-related lung disease or Environmen-
emphysema isnt contracted in the same way that a blow to the head is received tal Problems
(a single individual striking you), but instead might be the result of a number
of factors (industry, cars, trucks, public buses, etc.)
Subjectivism
Lets consider how a proponent of the market solution might modify his/her
theory so as to deal with these objections. Namely, we might modify the market
approach with either of the following two models:
R1: Control Model (Limits): The government can impose restric-
tions on the amount of pollution or damage that someone can cause, e.g. Skepticism
emissions laws on vehicles, requiring filters on industry smoke stacks, etc.
This particular model places restrictions on how the market can operate by
forbidding certain actions, e.g., making it illegal to dump dangerous waste into Figure 4.2. Proposed Solutions to Environ-
public waters or pollutants known to cause lung cancer in the air. On this mental Problems
model, the government commands and controls how a company is to behave
with respect to the environment by specifying what one can and cant do. One
problem with this model is that companies are only required to do the bare
minimum and have no economic incentive to do anything else.
R2: Incentives Model: The government offers incentives (e.g. subsi-
dies, tax breaks, funding) for companies to be eco-friendly.
Similar to the above Command and Control Model, the Incentives Model
might provide a list of prohibited activities, but also offers incentives for en-
vironmentally friendly behaviors. For example, while the government might
4.4 Market Solutions 55
place limitations on how much carbon monoxide a particular vehicle might

produce, the incentives model might also offer car manufacturers tax breaks for
producing vehicles with ultra-low emissions.
The above two models are initial suggestions as to how a market solutions might
be modified. However, it is worthwhile to explore some examples of how the
market forces might solve certain environmental problems.
First, consider water consumption and conservation. There are a number
of different ways that individuals might conserve water (from turning off the
water while shaving to water-efficient toilets). But, individuals might contend
that while they know they probably should try to conserve water, they are not
really motivated to do so. Market solutions create an incentive. Treating public
goods like water as a kind of private resource that individuals must pay to use
offers individuals financial incentives to conserve. Want to reduce your water
bill? Turn off the water while you brush your teeth or shave. In addition, install
high-efficiency toilets and facets!
Video: For a number of videos on how to save
A second environmental issue that might be solved by a market solution concerns water, see each of the following:
the preservation of sand dunes. Sand dunes are subject to erosion and 1. Water-Consumption and Teeth Brushing
damage. One factor that lessens sand dune erosion is the presence of vegetation Video.
that reduces the effects of wind and water. However, even in a nature preserve 2. Water-Consumption and Shaving Video.
such vegetation can be upset by human beings who veer off marked trails and 3. Water-Consumption and Upgrading Your
trample vegetation. One way to preserve sand dunes is to treat the area as a Facet Video.
quasi-private good. While there are a range of activities that can lessen dune 4. Water-Consumption and High-Efficiency
erosion, e.g. creating footpaths, sand erosion might be dealt with by making Toilets Video
the sand dune a quasi-market good. That is, the State could take control of
the area that the dune occupies and then charge entry to the dune. Charging
admission essentially disincentives individuals from entering, reduces the number
of visitors, and thereby reduce the potential number of individuals capable of
upsetting erosion-preventing vegetation.
The above two examples illustrate how public goods are not incompatible with
market solutions. By treating objects that belong to all of us (water, land) as
quasi-market goods that one must pay to use, we can solve certain environmental
problems (or at least curb environmental harms).
Question: Should public goods like water and
Objection 3. Money isnt everything. In life, there are things that are more land be treated as property of the State or
important than money. The preservation of a species, clean water, and breathable should these things belong to everyone and
air are more important than having gobs and gobs of cash. So when calculating free to use? Is there any natural resource that
the importance of a species, whether we should dump photo-chemicals into a shouldnt be turned into a commodity? If you
nearby stream, or whether we should burn fossil fuels, we cannot look to how think it is acceptable to charge for water, what
much money a given action will generate. about clean air?
This objection is built on a faulty understanding of market solutions. Here is a Question: What other types of subsidies (e.g.
response: tax-breaks) might the government provide so
as to encourage the market to solve some ad-
Response 1: Yes, money isnt the most important thing in life, but ditional environmental problems?
market solutions do not say that decisions should be determined by which
action makes the most money. Rather, they say that if we are trying
to decide what to do about a particular environmental issue that bears
on the environment, looking to how much money people are willing to
contribute in order to get their way is the best indicator of the degree
(or extent) to which the issue matters to them. Yes, dumping photo-
chemicals into a stream might be profitable for a particular company,
but it might incur significant costs on everyone else. And, people might
be willing to put forward large amounts of money to stop this practice
from incurring. In short, market solutions do not entail the claim that
everyone ought to do what is best for them even if it harms others.

Objection 4. Nature is Priceless. When market solutions weigh costs versus
the benefits, they assume that we can reduce the value of something to a unit
of currency. But, some things are priceless! Just as you cannot put a price on
things like human life, love, family, loyalty to country, certain artworks and
historical artefacts, you cannot put a price on the value of a species and other
natural objects.
In addressing this objection, lets distinguish between two different senses of
priceless.
priceless1 : something is priceless when it is so valuable that no amount
of money would accurately capture how much it is worth.
priceless2 : something is priceless when it is meaningless or monstrous
to assign its worth, e.g. the number 1 is worth $5 million dollars.
Now lets consider two responses to the objection based upon these two different
senses of priceless:
Response 1: If the first sense is meant, then it is strange to see that
many so-called priceless items do get bought and sold. For example,
priceless artworks and historical artifacts are sold at auction. Often,
someone regards someone regards something as priceless in the sense
that they are unwilling to part with the item for any price. For example,
a wealthy individual might regard a particular painting she owns as
priceless as they are unwilling to sell the painting for any amount of
money. But, much of this seems to depend upon the circumstances since
they likely would sell that painting for a loaf of bread if they were reduced
to extreme poverty.
Response 2: While it might seem meaningless or monstrous to evaluate
the worth of a human life (or natural object) in terms of dollars and cents,
we do it on a regular basis, e.g. funds are appropriated for healthcare. Question: Referring back to the discussion
concerning the inappropriateness of putting a
Objection 5. Ignorant & Irrational Consumers. Appropriately priced goods
monetary value on certain natural objects, are
and services (a perfect market) are key ingredients in a solution to environmental
there some natural things that money cannot
problems, but they arent the only required ingredients. If individuals interact
buy?
with the market in an uninformed or irrational way, then it doesnt matter how
well the market is designed. If the government subsidizes a power source that is
eco-friendly, but individuals simply dont pay attention to which fuel source is
cheaper, they may opt for the more costly and more environmentally unfriendly
option. If the government tries to encourage water conservation by charging for
water consumption, but individuals dont know how to efficiently make use of
water, then issues with water scarcity may continue.
In addition, individuals who are fully informed might behave irrationally. Nat-
ural gas may be aggressively taxed so as to encourage conservation and efficient
usage, but I may decide to try to heat my residence at a whopping 100 degrees
in the dead of winter anyway. I may know that gasoline is expensive but decide
to drive a car that lacks fuel efficiently anyway. 4
For a list of fuel-efficient and inefficient cars,
Response 1: In order for the market solution to work, the model re- see 2014 Most and Lease Efficient Vehicles
quires that individuals behave in a well-informed and rational manner.
4 As Belshaw puts this same point, Because we are neither perfectly well informed nor
perfectly rational we cannot, in fact, rely on the workings of the market to deliver optimal
results. The cost-benefit approach recognizes that human failings distort market operations,
with the result that we make choices that are bad for us, bad for society as a whole and bad
for the environment at large (Belshaw, 2001, p.56).
4.5 Summary 57
Individuals who may be ignorant of the cheapest and most environmen-

tally friendly option need education, and such education may take the
form of courses in waste management (for example) or by putting a
social premium on behavior that is rational (rather than glorifying what
might be considered stupid, inefficient, and environmentally unfriendly
activity). In addition, recognizing these limitations about the members
of the market might be counteracted by making certain subsidies and
taxes more aggressive. For example, a rational individual might purchase
a environmentally-friendly automobile when it is three or four times
cheaper than its gas-guzzling, smoke-billowing, asphalt-destroying coun-
terpart, but irrational agents might only make a similar decision if the
environmentally-destructive alternative is 50X more expensive.
There are two different objections to be concerned with.
Objection 6. The Evil Rich. Suppose a wealthy racist was willing to put up
his vast fortune (i) to fund a number of social projects and (ii) to ensure that
a particular minority group remained in their current (very horrible) position.
Such a result is possible given the market solution. If we assume that they are
knowledgeable of various descriptive facts, e.g. the broad range of consequences
that will occur given some choice, then such a solution at least allows for wealthy
individuals to hunt animals to extinction. That is, I may know hunting 50
elephants a day will lead to their extinction, but I may decide to do it anyway.
Objection 7. Bad Consumers Lets suppose a society where individuals are
well-informed concerning environmental issues and behave in a more or less
rational manner (they choose the best option insofar as they know what the
best option is). There is no guarantee that the market solution will lessen
environmental problems if individuals dont use their money to purchase what is
best for them and the collective. Thus, the market solution is subject to the same
problem as the democratic solution, namely if it can be plausibly said to reduce
environmental problems then it must presuppose that individuals are purchasing
correctly. The problem with this modification to the market solution is that it
does not explain what we want to know, namely how individuals ought to buy
and sell goods (see Figure 5.5).
4.5 Summary
In the face of objections, both the voting and market solutions required substan-
tial modification. In both cases, in order to get the right sort of results, it was
necessary to assume something that made each solution uninformative or trivial.
That is, in both cases it was necessary to assume that the individuals voting
or in the marketplace were well-informed and had some knowledge concerning
what is right and wrong.5
5 As Christopher Belshaw notes, There is nothing of profound significance here, because
the conditions for a perfect democracy, or a perfect market, just are those that give us the best
outcomes. And the nature of these conditions and outcomes isnt determined by democracy,
or by the market. They are given antecendently. Without some prior moral notions we would
not, for example, require of the perfect democracy that everyone has a vote, or insist that in
the perfect market everyone has equal amounts to spend (Belshaw, 2001, p.62).
How Do We Solve Environmental Problems?
Voting Solutions Market Solutions ?
Assumes Ideal Voters Assumes Ideal Consumers
Who are the Ideal Voters and Consumers?
The Ones Who Vote Right The Ones Who Make the Right Purchases
What is the Right Way to Vote? What are the Right Purchases?
Figure 4.3. Both the Market & Voting Solutions Presuppose But Do Not
Explain a Notion of the Good
Assumes
Good
Consumers
Assumes
Good
Free Market Citizens
More
Democracy
Solutions to
Legal Assumes
Environmen- Solution Good Laws
tal Problems
Subjectivism
Skepticism
Figure 4.4. Proposed Solutions to Environmental Problem

Chapter 5
Solutions II: Moral Theory
5.1 Introduction
The Legal, Voting, and Market solutions were shown to have problems they
could not overcome without appealing to some idea of their perfect or ideal
members. Laws can be enacted to protect the environment or they can allow
individuals permission to needlessly pollute. Individuals can vote for policies
that protect the environment or they can consent to practices that needlessly
exhaust natural resources. Buyers and sellers can engage in transactions that
encourage the conservation and preservation, but people can also buy and sell
things in a way that is deeply harmful to the environment. The presumption
then is that the legal, voting, and market solutions only work if individuals do
what they ought to do, but none of these solutions provides an account of how
individuals ought to behave in these contexts. What laws are the good laws,
how should individuals vote, and how ought goods and services be priced?
The short answer is that we ought to do whatever benefits the environment,
but such an answer is vague, too simplistic, and impractical. The majority of
individuals are not likely to sacrifice their own lives to protect the environment
(although some do) nor do many of us find that this is what we ought to do since
we are part of the environment that we may want to protect. In this lesson, we
turn to moral solutions to environmental problems. These solutions aim to
provide general rules for how we ought to behave in a wide variety of contexts
and such rules are applicable to decisions we make concerning the environment.
In short, they offer suggestions about which laws we ought to pass, how we
ought to vote, how we ought to buy and sell goods, and, in general, how we
should behave.
5.2 A Consequentialist-Based Solution
5.2.1 What is Consequentialist-Based Ethics?
In this section, a consequentialist based theory of ethics is presented. The theory

in particular that is considered is known as utilitarianism. Utilitarianism
is the theory that says (i) there are objective moral facts but (ii) an action
is morally good if and only if it maximizes the overall amount of happiness
(increase in pleasure and the absence of pain) in the world.
60 Solutions II: Moral Theory
More precisely, classical utilitarianism is committed to three key principles:

Consequentialist principle: actions are judged right or wrong not in
themselves, but upon the consequences or state of affairs they produce.1
Happiness principle: the only relevant consequences are those that
influence the happiness of individuals.
Equality (impartiality) principle: everyones happiness is of equal
importance.2
The consequentialist principle contends that no action is intrinsically right
or wrong, actions are instead to be judged by their effects. In other words,
actions cannot be judged as right or wrong in terms of the nature of that action.
Killing, saving someones life, stealing, donating money to charity, being loyal
to a friend, breaking a friends trust all can be good or bad actions. What
matters is what consequences such actions usher forth.
The happiness principle contends that in evaluating whether or not an
action is morally right or wrong, the only consequences that matter to such
an evaluation are whether the action increases the overall amount of pleasure
minus pain. Pleasure refers not only to the quantity of pleasure but also the
quality of pleasure. Lets distinguish between two different types of pleasure:
pleasures of the flesh: short-lived feelings of elation, e.g. pleasure you
get from eating a good meal
pleasures of the intellect: more complex feelings that are dependent
upon your higher faculties, e.g. the pleasure you get from being loyal
to a friend or reading a good book.
At least one utilitarian (J.S. Mill) contends that the pleasures of the intellect
are of greater quality than pleasures of the flesh. As these pleasures are of
greater quality, they ought to count more in determining whether or not an
action is right or wrong. Mill offers at least two (equivalent) arguments for why
pleasures of the intellect are of higher quality than pleasures of the flesh. First,
he contends that individuals who are acquainted with both of the pleasures
would (more often than not) choose the pleasures of the intellect over the
pleasures of the flesh. Second, Mill contends that except in cases of extreme
depression human beings would never consent to be turned into a creature that
was fully satisfied by the pleasures of the flesh.
Few human creatures would consent to be changed into any of the
lower animals, for a promise of the fullest allowance of a beasts
pleasures; no intelligent human being would consent to be a fool, no
instructed person would be an ignoramus, no person of feeling and
conscience would be selfish and base, even though they should be
persuaded that the fool, the dunce, or the rascal is better satisfied
1 As Mill writes pleasure, and freedom from pain, are the only things desirable as ends;
and that all desirable things (which are as numerous in the utilitarian as in any other scheme) Figure 5.1. British philosopher and politi-
are desirable either for the pleasure inherent in themselves, or as means to the promotion of
cal theorist John Stuart Mill. Photo by Lon-
pleasure and the prevention of pain.
2 As Mill writes, But it is by no means an indispensable condition to the acceptance of don Stereoscopic Company, c.1870. Public
the utilitarian standard; for that standard is not the agents own greatest happiness, but the Domain.
greatest amount of happiness altogether. [...] I must again repeat, what the assailants of
utilitarianism seldom have the justice to acknowledge, that the happiness which forms the
utilitarian standard of what is right in conduct, is not the agents own happiness, but that
of all concerned. I must again repeat, what the assailants of utilitarianism seldom have the
justice to acknowledge, that the happiness which forms the utilitarian standard of what is
right in conduct, is not the agents own happiness, but that of all concerned. As between his
own happiness and that of others, utilitarianism requires him to be as strictly impartial as a
disinterested and benevolent spectator.
5.2 A Consequentialist-Based Solution 61
with his lot than they are with theirs. 3

Question: Are pleasures of the intellect (plea-
The equality (impartiality) principle asserts that no individuals happiness sures that depend upon your higher, developed
is greater than any other. This principle follows from the claim that there is capacities) of a greater quality than pleasures
nothing that has intrinsic value. What makes something good or bad is the of the flesh? Lets test this claim. In a group,
degree to which it produces pleasure (minus pain). As such, no individual thing list a few different things that make you (or oth-
capable of feeling pleasure or pain can, independently of appealing to the overall ers) feel good. Next, consider Mills claim that
quality or quantity of pleasure produced by an action, claim that he or she assuming we are experienced with both kinds of
somehow deserves to feel more pleasure than someone else. pleasures, if we had to choose, we would always
choose pleasures that depend upon our higher
capacities. Turning to your list of pleasures,
5.2.2 Objections to Utilitarianism how do you rank them? Would you be content
to live a life wholly occupied by the pleasures
In this section, we consider a number of objections to Consequentialism (Utili- your ranked highest on the list in complete ab-
tarianism). In the next, we responses to these objections in an effort to further sence of those lower on the list rather than the
defend the theory. reverse scenario (live a life wholly consumed
Lets begin with following objections to the consequence principle. by the pleasures lowest on the list in absence
of those you ranked highest)?
Objection 1. Utilitarian accepts the consequence principle and this principle
is false. Activity: Lets see how the utilitarian theory
of morality might apply to environmental is-
Objection 2. The utilitarian thesis allows for the ends to justify the means. sues. Consider the following alternatives below
This strikes us as counterintuitive when the means involve a violation of basic and explain how the utilitarian might decide
human rights, fairness, and justice. An argument for this objection would go as which option to choose and why.
follows: 1. high rent but access to a forest vs. low rent
but no forest (it needed to be cleared)
P1: If utilitarianism is true, then sometimes unjust acts would be 2. seeing a sunrise in a pristine prairie vs. ex-
morally permissible (e.g., convicting someone for a crime they pressway that takes you directly where you
did not commit to make people happy, harvesting someones want to go (expressway runs through the
organs for transplant). That is, provided it would increase the prairie)
overall amount of happiness in the world (good consequences), 3. going on a hike with no beer cans in the
it would be acceptable to violate someones basic human and path vs. going on a hike with beer cans
legal rights (e.g. right to privacy, life, right to not be unlawfully in the path (and occasionally you are the
detained, etc.) one drinking the beer and leaving it on the
P2: It would be wrong to convict a person for a crime they did not path)
commit (neither fair nor just). That is, it is not acceptable to 4. Great White Sharks occupying the seas vs.
violate someones basic human and legal rights. Greak White Sharks are extinct (although
C: Therefore, utilitarianism is not true. you were able to eat it and it is delicious)
5. Come up with your own example!
Table 5.1. Objection: Utilitarianism, Rights, and Justice
In short, utilitarianism is counter to our intuitions about what qualifies as good

action as it requires us to do what produces the best overall outcome in terms
of happiness even if the means by which we produce this happiness is horrific.
Objection 3. Utilitarianism Ignores the Past and is thus incompatible with
how past actions bind future behavior (e.g. keeping promises, loyalty in rela-
tionships).
Consider the following example. After several cancelled meetings with a friend,
you swear on your life that you will meet me her at 5PM at a restaurant you
both like, but when you weigh the pros and cons, you find that it would very
3 Elsewhere Mill writes It is better to be a human being dissatisfied than a pig satisfied;
better to be Socrates dissatisfied than a fool satisfied. Mill saw this feature of the theory to
be a part of the Epicurean theory for he writes But there is no known Epicurean theory of
life which does not assign to the pleasures of the intellect, of the feelings and imagination, and
of the moral sentiments, a much higher value as pleasures than to those of mere sensation.
P1: If utilitarianism is true, then we should solely focus on the

consequences that will result from an action and ignore any
factors that led to that action.
P2: There are times when factors that lead up to an action matter
for how we evaluate the goodness or wrongness of an action, e.g.
making/breaking promises, evil actions, etc.
C: Therefore, utilitarianism is not true.
Table 5.2. Objection: Utilitarianism and the Past
slightly increase the overall happiness of the world if you did not show up.
Utilitarianism says that this very slight increase in happiness allows you to
break the solemn oath you made.
Objection 4. Utilitarianism is too demanding. Given the current state of the
world and the impoverished state so many people live in, treating everyones
happiness equally would currently demand that we give away nearly all of our
money and do everything we can to help others (of course, we should not give
away so much that we decrease happiness). On the basis of this, people reject
utilitarianism because (i) they think that this asks too much of us and it (ii)
confuses acts that are supererogatory (ones that go above and beyond our
moral requirements) rather than obligatory.
Objection 5. Utilitarianism commands individuals to increase the overall
amount of happiness in the world. In other words, it says good action corresponds
to those actions that lead to an increase in the net amount of happiness. This
is problematic as it does not account for the distribution of happiness.
Objection 6. Utilitarianism asks us to increase the total amount of happiness
independent of how that happiness is distributed. This is compatible with
two counterintuitive results. First, it is compatible with increasing the total
amount of happiness by increasing the total number of people yet decreasing
how happy each individual is. Second, it is compatible with a society where
some individuals are insanely happy but others are living in misery. Question: Describe Le Guins The Ones
Who Walk Away from Omelas. What is the
Objection 7. Utilitarianism does not consider the intentions of the actor.
message of this short story and how does it
Consider three individuals: Liz, Jon, and Vic. Suppose that Jon is attempting
bear on the argument in Table 5.1? On p.6 of
to hurt Vic while Liz is attempting to make him happy. However, in their
the story, the children are confronted with a
respective efforts, Jon ends up improving Vics life (making him happy) while
paradox. What is the paradox?
Liz ends up ruining his life (making his life worse). According to the utilitarian
theory, it is Jon, not Liz, who has done something good.
Objection 8. Utilitarianism Relies on the Happiness Principle and the Happi-
ness Principle implies Hedonism and Hedonism is False.4
As an illustration of this objection, consider the following example:5
Suppose there were an experience machine that would give you any experience
you desired. Superduper neuropsychologists could stimulate your brain so that
you would think and feel you were writing a great novel, or making a friend, or
reading an interesting book. All the time you would be floating in a tank, with
electrodes attached to your brain. Should you plug into this machine for life,
4 Consider the following quotation from John Stuart Mills Mill (1867) Utilitarianism: The
creed which accepts as the foundation of morals. Utility. or the Greatest Happiness Principle,
holds that actions are right in proportion as they tend to promote happiness, wrong as they
tend to produce the reverse of happiness. By happiness is intended pleasure, and the absence
of pain; by unhappiness, pain, and the privation of pleasure.
5 Based on Robert Nozick, The Experience Machine, pp. 42-5 from Anarchy, State and
Utopia. New York: Basic Books, 1974.

preprogramming your lifes experiences? If you are worried about missing out on
desirable experiences, we can suppose that business enterprises have researched
thoroughly the lives of many others. You can pick and choose from their large
library or smorgasbord of such experiences, selecting your lifes experiences for,
say, the next two years. After two years have passed, you will have ten minutes
or ten hours out of the tank, to select the experiences of your next two years. Of
course, while in the tank you wont know that youre there; youll think its all
actually happening. Others can also plug in to have the experiences that they
want, so theres no need to stay unplugged to serve them. (Ignore problems
such as who will service the machines if everybody plugs in.) Would you plug
in? What else can matter to us, other than how our lives feel from the inside?
Nor should you refrain because of the few moments of distress between the
moment youve decided and the moment youre plugged. Whats a few moments
of distress compared to a lifetime of bliss (if thats what you choose), and why
feel any distress at all if your decision is the best one?
Objection 9. Utilitarianism relies on the principle of equality and this principle

is false as it undermines true friendships.
P1: The equality principle of utilitarianism does not allow us to be

preferential toward family members, loved ones, or friends.
P2: No one could ever consistently adopt a non-preferential attitude.
P3: Any acceptable moral solution implies that it is possible to
follow.
C: Therefore, utilitarianism is not true.
Table 5.3. Objection: Utilitarianism and Friendship
5.2.3 Defending Utilitarianism
Given the objections above, utilitarianism might seem as though it does not
offer us a guide for picking out the ideal course of action, but lets consider a
defense of this theory.
Defense 1, Consider All of the Consequences (Selective Attention).
The arguments against utilitarianism focus on the negative consequences of
utilitarianism, but a different picture emerges if we think about all of the
consequences of being a utilitarian.
Case 1: Wrongfully convicting someone makes the person who was
convicted unhappy, but what about all of the good that came of this, e.g.
makes the family of an unknown killer happy, eases hysteria, etc.
Case 2: Breaking a promise or lying to a friend might make your friend
unhappy, but what about all of the happiness it brings into the world?
Lying to your friend might make them feel better about themselves (just
dont get caught).
The point is that even though utilitarianism does not square with our intuitions
about what is right and wrong, it may be that we are selectively focusing only
on the negative consequences and not paying enough attention to the positive
consequences.
Defense 2: A Modification to Utilitarianism: Act vs. Rule The version of
utilitarianism we have been considering is act utilitarianism. This species of
utilitarianism says that particular acts are morally good or bad according to
whether that act increases or decreases happiness. One problem with the act
utilitarian approach is that it seems to allow for some exceptionally bad actions
in certain situations, e.g. murdering someone and selling their organs. This kind
of outcome is horrifying even if we focus on ALL of the positive consequences.
One way to potentially fix this problem is not to consider the positive/negative
consequences of individual acts but the positive/negative consequences of rules
of action. Rule utilitarianism says that a particular act is good or bad provided
it is done according to certain rules that generally maximize happiness. In
other words, rule utilitarianism says an action is morally good if it is done in
accordance with a rule that yields (overall) happy consequences and morally
wrong if it is done in accordance with a rule that does not yield a favorably happy
outcome. Whereas act utilitarianism might allow for an occasional act where an
individual is killed and their organs are harvested for certain individuals that
may produce great happiness in the world, the rule utilitarian would say that a
governmental policy that rounds up undesirables and harvests their organs
for the desirables would be morally wrong as it would produce an extreme
amount of unhappiness in the world (rampant fear, outrage, etc.).
Question: Come up with your own exam-
Defense 3, Utilitarianism and Common Sense: One objection to utilitar- ple of a case where an isolated act might be
ianism is that it is goes against common sense by being too demanding. morally good (according to the act utilitar-
Biting the Common Sense Bullet Another response for the utilitarian) but morally bad (according to the rule
ian is to bite the bullet. Yes, utilitarianism goes against our intuitions utilitarian).
about justice and rights, but this is because our intuitions are wrong.
Yes, utilitarianism is demanding in terms of what it asks us to do, but
this is because some of our moral beliefs are wrong and we should change
them to fit the utilitarian theory. Remember that intuitions about what
is right and wrong have been wrong in the past (e.g. slavery) and there
are probably other beliefs we have that are also wrong.
In addition, the fact that utilitarianism is an extreme position does not
make it false.
5.2.4 Utilitarianism and Environmental Problems
In contrast to the voting solution (but similar to the market solution), consequen-
tialism can attend to the degree to which individuals care about a given issue. If
you care deeply about a forest, someones clearing it will be morally prohibited
on the assumption that the deforestation will produce more unhappiness than
happiness.
In contrast to the market solution, consequentialism considers the degree to
which we care about a given issue but does not disregard that concern if we
cannot back it with cash. Again, if you care deeply about a forest, your claim
that the forest ought not to be cleared is not contingent upon how much money
you are willing to put up to protect it.
Benefit 1: The first benefit of the utilitarian theory stems from its commitment
to the equality (impartiality) principle (no one persons happiness is more
important than any other, what matters is the total increase of happiness). A
host of environmental problems are caused by individuals privileging their own
happiness over that of others (e.g. polluting water with waste from a factory,
littering, ). The utilitarian theory contends that we ought to disallow such
practices as it is immoral. So, insofar as some environmental problems are the Question: Can you think of other environ-
result of individuals pursuing their own happiness over others at the expense of mental problems caused by individuals putting
the environment, the utilitarian theory might be helpful in shaping how people their own happiness over the happiness of oth-
should consider voting and enacting laws for stopping such practices. ers?
Benefit 2: Belshaw argues that a more profitable way of understanding the
utilitarian is not with a commitment to pleasure (i.e., with the gratification of
our personal wants) but with a commitment to increasing well-being (i.e., with
the attainment of certain objective goods for human beings).
Belshaw (Belshaw, 2001, p.75) then proceeds to explain that living well is not
possible without concern for our surroundings. The point then is that our own
happiness is tied to preserving or conserving the environment.
I think Belshaws argument can be made without appealing to the notion
of well-being. That is, we can stick with the so-called crude version of
the utilitarian view and argue that since interacting with the environment is
highly pleasurable, when we go to do our utilitarian calculation, we ought to be
concerned with diminishing pollution and preservation. First, I think intuitively
many of us would prefer clean drinking water, air, and natural landscapes even
if we have to sacrifice certain luxuries (but these are just my intuitions). Second,
insofar as our happiness depends upon our health and our health depends upon
the environment, I think there is good reason to think that the utilitarian would
say we ought to both minimize pollution and conserve natural resources. Third,
psychologically there is evidence to suggest that nature makes us feel happier
and gives us more energy than a cup of coffee. A series of studies performed
indicate that being outside in nature makes people feel invigorated, feel as
though they have more energy.6
Further Thoughts
Preservation is desired for things that should be saved, not for later use, but just
because it is good that they continue to exist, either for essentially aesthetic reasons, or
in relation to their scientific interest, or. . . simply for their own sakes. (Belshaw, 2001,
p.17). Belshaw makes the distinction between preservation and conservation in that
conservation efforts are made to benefit human beings; whereas, preservationists believe
the environment to be intrinsically valuable or the environment is valuable in its own
right, for its own sake, or its value does not depend upon it being used for something
else. In the example of the Bellefonte Central Rail Trail (see Figure 5.2), funding
is provided by various organizations to conserve this trail for human transportation
purposes. People use this trail to walk, run, bike, and generally travel on, making
the maintenance of the trail an effort of conservation. Although, people may place
intrinsic value on the trail because they believe the trail and surrounding environment
is valuable in its own right, independent of people utilizing it for transportation. This
would suggest that those individuals potentially maintain the trail for the purpose of
preservation. Regardless of the reason for the maintenance of the Bellefonte Central
Rail Trail, conservation and preservation efforts seek and elicit similar results(Belshaw,
2001, p.17).
The utilitarianism theory states an action is morally good if and only if it maximizes
the overall amount of happiness in the world. In the case that an individual were to
litter on the Bellefonte Central Rail Trail, based on peoples conservation and potential
preservation efforts of the trail and surrounding environment, it can be inferred that
littering on the trail would generally make the overall amount of happiness of people
in the world decrease and make only one individual more happy (that person who is
littering). Littering would make the overall amount of happiness decrease because it is
a form of pollution or disruption to some part of the environment due to the excess Figure 5.2. Bellefonte Central Rail Trail
of some material, which may cause harm to some being, thus decreasing happiness
(see subsection 2.3.1). From this example, one would argue then that the conservation
and preservation of the Bellefonte Central Rail Trail and surrounding environment can
depend on utilitarianism. The environmentally friendly decision to not litter on the
trail maximized the overall amount of happiness in the world, proving the utilitarian
theory to be an effect model for decision-making with regard to the environment.
-Alanna Rudolph
Question: How specifically do you think that

6 See June 2010 Journal of Environmental Psychology adopting a utilitarian mindset might help the
environment? Give an example to illustrate
your answer. Where are its shortcomings?
5.3 A Rights-Based Solution
5.3.1 What is a Rights-Based Ethics?
One of the most damaging objections to utilitarianism is that it requires

individuals to do acts that we intuitively regard as heinous in order to maximize
the total amount of happiness in the world. In short, in making the happiness the
ultimate good to be attained, the utilitarian allows for individuals to be treated
as a means to this greater end. While the utilitarian end may be something
admirable (happiness for the greatest numbers), the fact that it commands us
to do whatever is necessary to get there goes against two intuitions:
1. there are somethings you just shouldnt do to people, i.e., some acts are
categorically wrong and cannot be justified no matter how good their
effects are
2. certain beings (e.g. human beings) shouldnt be used a means to an end.
Question: One of the claims here is that we
Thus, in contrast to the utilitarian theory, a rights theorist contends that (i) some think human beings shouldnt be used merely
actions are categorically wrong/right independent of the effects they produce, as a means to some end. Instead, they are de-
(ii) as these actions are categorically wrong/right, we have a moral duty to serving of respect. Consider a situation where
not (or to) perform these actions, and (iii) these duties generate corresponding someone has used you or used someone you
rights in certain beings and such rights prevent other individuals from treating know. If this is uncomfortable, you can make
certain beings as a means to an end. up a hypothetical scenario. Explain the situa-
Moral Right: the fixed and given set of entitlements that permit one tion and explain how the situation made you
to perform (or not perform) some action or that permit one to be (or not feel and whether or not you think it was wrong
be) in a some state. for someone to use you for their own purposes
(independently of your consent). Do you think
For example, killing someone to get a job promotion is categorically wrong; we what that individual did was morally right,
thus have a moral duty not to do it; thus, certain beings have a right to life. In wrong, permissible, etc.?
addition, we might contend that the prevention of the free expression of ideas
is categorically wrong (given some conditions); we thus contend that we have
a moral duty not to prevent someone from expressing themselves (even when
what they express is unpleasant to us); we thus think that individuals have a
right to free speech.
In contrast to the utilitarian theory which contends that we ought to increase
of overall amount of happiness by any means, the duties and rights of the rights
theorist place limitations on how individuals can go about increasing happiness.
We might be able to increase the total amount of happiness in the world by
killing someone and harvesting the organs, but this act would be prohibited as it
would violate some individuals right to life. The world might be a happier place
if we censored individuals from expressing highly controversial political opinions,
but if we have a right to free speech, censoring would be morally wrong. In
short, while the rights theorist encourages an increase in the overall amount of
happiness, the pursuit of happiness is moderated by individual rights.7
Question: What rights do you think people
have? Do we have a Right to Life? Property
5.3.2 Who Has Rights? Rights? Right to Privacy? Right to Fair Trial?
Right to Party? Right to Be Happy? Right to
An important question for the rights theorist to answer is who (what types of be rich?
entities) have rights? On one approach, the individuals who have rights are
those that are autonomous, i.e., individuals who are capable of rationally making
7 In asserting, however, that individuals have rights, the issue here at least is not whether
individuals have legal rights (as these vary from State to State). Rather, the issue is whether
individuals what might be called moral rights, rights that we would have independently of
the country or time period we currently occupy.
5.3 A Rights-Based Solution 67
their own decisions. These are beings who have the capacity to determine their
own ends (goals) and shape their behavior in accordance with these ends (they
dont have to be a slave to their desires).
On a second approach, any individual that can have interests has rights. On
this account, it is not necessary that those interests be set through the free use
of reason; instead, what is necessary is that the being is capable of desiring or
can legitimately said to have some stake in the matter. For example, a child
has an interest in being fed, in being warm, and in being loved, but it is likely
unable to rationally determine its own goals.
Question: Attributing rights to only beings
that are autonomous over those that have in-
5.3.3 Objections to Rights-Based Ethics terests creates a much smaller group of beings
with rights. What types of beings does limit-
There are a number of objections to rights-based ethics. ing rights to autonomous beings exclude but
that we think it should include (i.e., who gets
Objection 1. There are no such thing as rights. denied rights but deserves them)? In contrast,
Objection 2. Rights conflict. One problem for the rights theorists is that rights what types of beings does extending rights to
seem to conflict in so many different ways. The fetuss right to life conflicts with any being with interests include but that we
the mothers right to do with her body what she wants. A persons freedom think it should exclude (i.e., who gets rights
of speech can conflict with anothers right not to be physically harmed (e.g., but probably shouldnt have them)?
consider the old example of yelling fire in a movie theatre). Question: What criteria do you think a being
must have in order to have rights and thereby
The rights theorist might respond to this objection in at least two different
impose duties on the rest of the world? Come
ways. First, the rights theorist might argue that such conflicts are illusory by
up with a list of properties (characteristics)
denying that we have one of the rights that creates the conflict. For example,
that a being must have in order to be said to
the rights theorist might argue that the fetus does not have a right to life or
have at least one right.
that our right to free speech is not so unrestricted that it would allow us to
harm others. Secondly, the rights theorist might respond by saying that there is
a hierarchy of rights such that in cases where rights seem to conflict, the lesser
rights must give way to the greater ones. For example, a pro-choice individual
might argue that even if we assume that the fetus has a right to life, this right
doesnt trump the womans right to do with her body what she pleases. While
we might have a right to free speech, it does not trump an individuals right to
be free from unnecessary harm.
Objection 3. Rights cannot be absolute. One of the major attractions of the
rights theory is that it places limitations on the utilitarians goal of increasing
happiness by any means. This is done by saying that individuals have rights
that cannot be violated for any reason or under any condition (their rights
are absolute). One objection then is that rights cannot be absolute as we can
imagine scenarios where we would violate an individuals right for the greater
good. For example, if it was necessary to kill an individual in order to save an
entire country or the entire world, intuitively we might say that in such dire
circumstances it is acceptable to violate that persons rights. But in violating an
individuals rights it seems that our moral decision-making is being guided by
the idea that whats important is the happiness of the greatest number rather
than respecting the rights of single individuals.
5.3.4 Rights and Environmental Issues
Even if a rights-based approach faces problems, what benefits might there be to

adopting that sort of mindset to environmental problems? That is, might more
serious attention and protection of certain human rights lead to a decrease in
the numbers or severity of environmental problems?
Lets consider two different ways that adopting a rights-based perspective might
encourage a resolution to environmental problems.
Radical Approach: If we contend that any being with an interest is deserving
of rights, then a case can be made that animals have rights. Insofar as we think
that they have a right to life, we have a duty not to hunt animals to extinction
(or at all) or to upset their habitats in a way that would lead to their death,
e.g. clearing a forest or transportation oil tankers that could potentially spill.
(We will discuss the rights of animals more in chapter 6, ??, and chapter 7).
Moderate Approach: If we have rights to certain public goods, then we
ought to act against efforts to pollute or exhaust these goods. For example, if
we have a right to clean air, clean water, safe food, or access to natural locations
free from disruption, then it is both our duty to protect these goods and it is
morally wrong for individuals to damage them without some overriding reason.
On this account, greater protection of our human rights might lead to a decrease
in the kinds of pollution that negatively impact human beings.
On both the radical and moderate approach to rights, a case can thus be
made that adopting a rights-based perspective, i.e., by focusing more intently
on protecting and preserving certain rights, will lead to the resolution of
environmental problems. However, we might also argue that rights-based
solutions might, by contrast, make environmental problems worse. For example,
many individuals think that it is categorically wrong for a government or any
group to limit the number of children you can have. Thus, many individuals
insist that we have a right to reproduce. But at least in the United States, not
having a child is more environmentally friendly than nearly any other behavior,
e.g. driving less, recycling, etc. And perhaps one of the most straightforward
solutions to issues like conservation is simply to limit the number of people who
need (or desire) natural resources.
Further Thoughts
Environmental issues are popular topics to talk about it todays social and political
scenes. We often like to discuss looming topics such as climate change and global
warming and explain different policies that we think should be in place to stop these
environmental changes.
One topic that is not addressed by individuals living in the many eastern locations in
the United States is water conservation. In many places on the east coast, there is
ample rain each year and thus drought is very infrequent. However, in many places in
the western and southwestern part of the United States, there is drought every year.
Currently, Californians are suffering severe drought, and this is causing people to be
more weary of how they use their water (see Figure 5.3). They are now implementing
water usage restrictions throughout certain areas in California, saying that they cannot
water their lawns or wash their cars, and if they do they can be fined up to five hundred
dollars. They are also now discussing if they should put water restrictions on each
house saying that you can only use this many gallons of water a day.a
Figure 5.3. Water Waste by Mary Lemmon.
Many people believe that fines and restricted usage policies are the best course of Letting a faucet run is a simple and very
action to take to relieve the stress of drought and to conserve the water that they effective way of wasting water.
still have. However, this is also controversial because there are also many people who
believe that they have an unlimited right to water. My argument is that yes, everyone
has the moral right to water, but this right comes with the moral responsibility (or
duty) to not inhibit anyone from that right to water. Fresh water is a finite resource,
which means that this resource can be depleted at any point in time. Fresh water is
also necessary for life, so if we believe that everyone has the right to life, that implies
that everyone also has the right to fresh water. However, this does not mean that we
can just waste fresh water because we have the right to it. The fact that it is a finite
resource brings into the light the responsibility that we have to not waste this resource
because if we do then we could potentially be inhibiting others from accessing their
5.4 A Virtue-Based Solutions 69
right to fresh water. - Mary Lemmon

a For more on this, see Rogers, Paul, and Lisa M. Krieger. California Drought:
New Water Restrictions Carry Penalty of up to $500. San Jose Mercury News. 15
July 2014. Web. 03 Oct. 2014.
Question: Think of a right and then con-

sider whether a greater protection of that right
5.4 A Virtue-Based Solutions would benefit the environment in some way.
5.4.1 What are Virtue Ethics?
The consequentialist and rights-based solutions focused primarily on offering

models of good and bad action. One of the major strengths of these approaches
is that they appear at least in outline to provide answers to any given question
we might have about the moral worth of some act. Should I flick this cigarette
in the street or dispose of it in a bin? The utilitarian will ask us to calculate
which act will produce the most amount of happiness and deliver an answer
about which of the two options is preferable. Should I slaughter this hog and
have a feast? The rights-based theory will ask whether the hog has a right to
life (or we have a duty not to harm animals) and provide an answer on the
basis of this analysis. In short, the utilitarian and rights-based theories offer
universal moral rules that can be applied in any scenario.
A virtue theory of ethics, by contrast, places less emphasis on deciding which
acts are morally good or bad and more emphasis on what habits, character traits,
or settled dispositions found in good (virtuous) people. That is, in contrast to
rights-based theories that emphasize doing ones duty and consequentialist-based
theories that emphasize maximizing happiness, virtue-based theories emphasize
developing certain ideal character traits.
Virtue Ethics: term for various theories that emphasize the role that
excellent (virtuous) habits play in moral theory.
Virtues themselves are excellent character traits. They are the product of
certain natural tendencies but take shape as the result of nurturing. Virtues
are relatively stable behaviors. A brave person is not someone who performs
a once-in-a-lifetime heroic act but spends the majority of their life avoiding
difficult situations at all costs. The act itself may be heroic but such one-off
heroism does not imply the virtue of bravery.
Virtue theory can be understood in a weak or strict way. On the strict approach,
you ought to seek to develop virtuous behavior whenever possible and you ought
to ward off acquiring certain vicious behaviour (vice) whenever possible. The
more virtuous you are as a person, the better person you are. The more vices
you acquire, the worse off you are morally. However, this might strike many as
being too demanding. It is certainly good to be virtuous but it is questionable
whether we have a moral obligation to be virtuous. A weaker version of theory
contends that we ought to avoid vice and aspire to be virtuous.
5.4.2 Virtues: Some Examples

Figure 5.4. Aristotle Altemps Inv8575 by
Copy of Lysippus - Jastrow (2006). Licensed
Where do virtues come from?
under Public domain. Aristotle (384322 BC).
Different versions of virtue-theory offer different accounts of what virtues are im- Greek polymath; student of Plato and teacher
portant and how we can identify any given behavior as virtuous. Eudaimonism of Alexander the Great. Aristotle is consider
contends that human beings have a specific function and the virtues are those the founder of virtue ethics.
character traits that enable humans to perform their distinctive function well.
A care-based approach places particular emphasis on the virtues related to
caring and nurturing.
For our purposes, we will focus what is called an agent-based theory of
virtues.This theory contends that we can simply rely upon our common-sense
intuitions about what is and is not virtuous. There are people we admire and this
admiration is built on that person having some particular stable characteristic
that we lack and that we intuitively regard as excellent.
Virtue Vice Description

Chastity Lust Abstaining from sexual activity relative to ones
position in life
Temperance Gluttony The ability to control ones self relative to ones
desires; moderation of ones appetites
Charity Greed Not simply monetary giving, but self-sacrifice
and kindness to all others.
Diligence Sloth Persistence, the ability to follow through with
ones commitments, to be careful in ones work
Patience Wrath The ability to withstand or endure hardship;
avoiding the immediate turn to violence when
resolving conflicts
Kindness Envy Compassion and concern for others without look-
ing for anything in return (does not necessarily
require self-sacrifice)
Humility Pride Modest behavior, thinking of yourself less and
being able to identify the positive qualities of
others
Table 5.4. The Seven Heavenly Virtues & their Corresponding Vices (Sins)
Question: Develop a list of virtues by think-
ing of character traits that you admire in other
5.4.3 Virtue Ethics and Environmental Problems people? If you are having trouble, try con-
sidering people you admire and think of what
Adopting a virtue-based approach to environmental problems might do the behaviors they have that youd like to adopt.
environment some good. One way we might approach the connection between
virtues and the environment is to consider a specific virtue and then consider
how a society with individuals acting with that virtue in mind might behave
with respect to certain practices that are environmentally dangerous. The
proponent of an environmental virtue ethics will argue that virtuous behavior
will lead to certain environmental benefits. In contrast, a critic of the virtue
theory might contend that certain virtues might have little overall effect on
environmental problems or actually make things worse.
Temperance: Attempts to conserve natural resources like water and fossil
fuels is exacerbated not only by the number of people using these items but also
how individuals use them. In some cases, individuals might be characterized as
engaging in over-consumption and such over-consumption is associated with
the vice known as gluttony. While individuals can be gluttons for food, we
might also say that many of us are environmental gluttons. As a society, we
overeat animals, we overfish streams, we overheat our homes in the winter, and
overcool it in the summer. We buy a new cell phone when the new model is
available. We purchase a second vehicle when the first works perfectly fine.
We take vacations to foreign countries rather than limit our travel to nearby
attractions. In short, we are gluttons for new things and new experience. The
5.4 A Virtue-Based Solutions 71
environment thus might benefit from exercising more temperance about our use
of resources.
Honesty & Bravery: New chemicals are being developed all of the time and
we are constantly finding new information about how some of these chemicals
negatively impacts our health, the health of other species, and the health of
plant life. A chemical once thought to be safe may latter be discovered to
be harmful. How respond to this new information is important for how we
address environmental problems. If a companys research team discovers that a
chemical is deadly, they can choose to ignore it to avoid the financial costs, or
they can acknowledge its harmful effects and openly work toward developing
safer alternatives. But this seems to require companies and the individuals
working within the company to be honest about the results of their studies and
willing to potentially incur serious financial loss. In addition, it may require
individual bravery on the part of individual scientists or corporate employees to
blow the whistle when information is covered up or ignored.
Question: How might the environment bene-
fit from individuals adopting some particular
5.4.4 Objections to Virtue Ethics virtue? That is, pick a specific virtue and then
come up with a story about how if everyone
Objection 1. Virtues depend upon nurturing. Nurturing depends upon things had it, the environment might benefit in some
like education, parenting, good friends, potentially economic factors. Many of particular way.
these factors are out of an individuals initial control. Therefore, this makes
an indivdiuals acting morally depend upon factors outside of their control (i.e.
luck).
Objection 2. Virtuous people are not gods. One problem with using the
behavior of virtuous people as a guide for what we should do in any given case
is that virtuous people dont behave virtuously all of the time. For example, a
man may love his dog. The dog is his fateful companion for which he would
do nearly anything. But when the dog is sick, the man becomes depressed.
He decides to put the dog down to minimize the dogs suffering. We might
characterize the mans decision to euthanize his dog as both courageous and
compassionate. But, if we knew that the dog would have lived if simply allowed
to rest a few more days (and a veterinarian would have recognized this), we
might be more reluctant to label the man as courageous and instead label him
as reckless.
Objection 3. Virtuous people disagree or can be unsure about what to do.
Consider the simple scenario where a friend asks you if an ugly-looking shirt
looks good on him/her. A kind person might suggest that one should either lie
or slyly suggest that another shirt might look better. An honest person might
suggest that one should simply tell the friend that the shirt looks bad.
Consider conservation in Las Vegas. The people of Las Vegas rely on much of
their water from Lake Mead. Unfortunately, water consumption in Las Vegas
has occurred at such a high rate that water levels have become dangerous low.
For this reason, the Southern Nevada Water Authority proposed the building
a 15 billion dollar pipeline that would effectively siphon groundwater from
across Nevada. This pipeline is thought to put a number of endangered fish
and wildlife at risk as well as impact local groups who rely on springs that the
pipeline would siphon from.
Virtue theory does not give any clear direction about what to do. The two
million people of Las Vegas need water and so building a pipeline might be
seen as an act of compassion. Yet, the pipeline appears to threaten the lives
of various species and negatively impact those who rely on local springs or
groundwater for farming.
5.5 Summary
In this chapter, several different ethical theories to environmental problems were
proposed. These theories aim to provide a model of ethical conduct and answer
questions about how we ought to (should) behave in general. In answering
how we should act (or be), these theories also provide a general outline for
how we should behave toward the environment as well. While different theories
may coincide about certain environmental solutions (e.g. both the rights-
based theory and the utilitarian might contend we ought to respect animals),
the rationale for why we ought to behave in one way differed significantly.
The consequentialist (utilitarian) emphasized that we ought to behave in an
environmentally friendly way when it increases happiness; the rights-theory
when some natural thing has rights that engenders duties in us toward it; the
virtue-based theory emphasized good character and pointed toward how certain
virtues lead to beneficial environmental effects.
Question: Having considered several differ-
How Do We Solve Environmental Problems? ent moral solutions to environmental problems,
consider an individual who cares very little for
how their actions might impact (either posi-
Voting Solutions Market Solutions ? tively or negatively) the environment. Pick an
environmental issue you are concerned about
Assumes Ideal Voters Assumes Ideal Consumers and consider how you might go about trying to
persuade this person to care about how their
Who are the Ideal Voters and Consumers? actions impact the environment? In crafting
your argument (or your persuasive speech),
which of the three moral theories do you think
The Ones Who Vote Right The Ones Who Make the Right Purchases is most useful?
What is the Right Way to Vote? What are the Right Purchases?
Utilitarianism: whatever increases happiness
Rights Theory: by respecting rights and doing our duty
Virtue Theory: according to certain virtues
Figure 5.5. Place of Ethical Theory in Environmental Decision-Making

Chapter 6
Animals, I: Introduction
6.1 Introduction
In the next few chapters, we turn to a discussion of what, if any, responsibilities
we have to animals.
6.2 Human Exceptionalism: What Makes Hu-

mans Special?
One theory contends that we have no ethical responsibilities to non-human
animals. Human beings are a distinct kind of thing and what distinguishes
human beings from other organisms makes human beings superior.
Definition Human Exceptionalism
The theory that contends (1) that human beings are different in kind from
other animals as human beings have a property x that other animals lack
and (2) that any creature that has x is superior to any creature lacking x.
The order in which we will analyze human exceptionalism is as follows. First,

we will investigate (1), namely what, if anything, distinguishes human beings
from animals. Next, we turn to the question of whether the x that distinguishes
human beings from other animals is a property that can be said to make human
beings superior.
The first claim of human exceptionalism is that there is a difference in kind
between human beings and other beings. To say that humans are different in
kind from other beings is to say that they have some quality or property that
other beings lack altogether. In other words, human exceptionalism rejects that
human beings are only different in degree from other non-human beings.
Definition Difference in Kind
Kind B is different in kind from kind C if and only if all of the things
belonging to kind B share a non-trivial property x that C wholly lacks.
74 Animals, I: Introduction
Definition Difference in Degree

Kind B is different in degree from kind C provided B and C share a
non-trivial property but B has it to a greater or lesser extent.
No doubt, someone committed to human exceptionalism is likely to acknowledge

a lot of similarities between humans and various animals. Human beings and
some animals share similar anatomical structures and capacities, e.g. to run,
climb, mate, or live harmoniously in groups. In pointing to these features, we
might say that some beings have some of these qualities or behaviors to a greater
or lesser extent. For example, hawks, humans, and butterflies both have visual
acuity but hawks have it to a greater degree than humans, and humans to a
greater degree than butterflies. All of the creatures share the same quality but
some have it to a greater extent. In contrast, if we were to say that only human
beings have a soul (an immaterial substance given to us by some divine entity),
this would be a difference in kind rather than degree. It isnt that animals have
souls to a lesser degree, they simply lack it altogether!
Stating whether something is a difference of degree or a difference in kind is
often difficult. For example, consider color vision. Human beings and many
animals and insects have color vision. And, at least at first glance, it appears
that the difference is one of degree. For example, consider that dogs have
two color-receptive cones (yellow and blue) and so cannot see red or green
(Figure 6.1).
Figure 6.1. Visible Colors for a Dog
Human beings have three color-receptive cones (red, green, blue) and so they
are capable of seeing a wider range of colors (Figure 6.2).
Figure 6.2. Visible Colors for a Human Being
Other creatures can see a different or even wider range of colors, e.g. some
butterflies are colorblind to red while others have five color-receptive cones,
including one that allows them to see ultraviolet light (Figure 6.3).
We might say then there is a difference in degree with respect to the amount of
color that each being can see. Dogs have color vision to a lesser degree, human
beings have it to a greater degree, and butterflies and various insects have it to
an even greater degree. But this difference of degree can also be characterized
6.2 Human Exceptionalism: What Makes Humans Special? 75
ultraviolet?
Figure 6.3. Visible Colors for Swallowtail Butterfly
as a difference in kind in that butterflies have a capacity that we altogether

lack, namely the capacity to see ultraviolet.
A proponent of human exceptionalism is committed to the claim that there is a
difference in kind between human beings and non-humans and this difference
makes human beings superior. When considering what quality or capacity might
not only distinguish humans in kind from all other creatures but might establish
them as superior, it is somewhat natural to look for certain cognitive abilities
that might belong exclusively to human beings.
6.2.1 Tool Use
One misconception about technology and tools is that the use or creation of
technologies is a distinctly human activity. Some have taken tool use or the
creation of technologies to separate human beings from animals.
The argument goes something like this:
P1 Humans use technologies.

P2 Animals do not, and perhaps cannot, use technologies.
Human beings are the only creatures who use technolo-
gies, create technologies, reuse technologies, and refine
materials for the purpose of making technologies.
C Therefore, tool-usage, the use of technologies is one
thing that separates humans from animals.
Argument 6.1. HUMANS AS THE ONLY TOOL-USER ARGUMENTS
Notice that the use of technology in the above argument is ambiguous. On

the one hand, lets suppose that what is meant by use technologies in P1 is
to use any object as a tool, i.e. to use some object that is not ones own body
for some purpose.
Objection 1. P2 is false because animals use tools. For example, orangutans
use leaves as gloves to gather spiny food, bonobos use tool for personal hygiene,
gorillas use branches as walking sticks and to test water depth, capuchin monkeys
crack nuts with stones, mandrills use tools to clean their ears, macaques tools
to pry open oysters, elephants use branches to swat flies, bears use rocks to
exfoliate their skin, etc.
Objection 2. P2 is also false for it is not the case that only human beings
create technologies. For example, a variety of creatures build structures either
for shelter (habitats), to catch prey, or to communicate. For example, beavers
build dams, bees make hives, termites make large cathedral-like mounds.
Objection 3. P2 is false because animals (e.g. crows) often reuse a single tool.
Objection 4. P2 is also false as animals also refine material in nature. Some
structures are built with a variety of different materials while others make use of
processed materials. For example, the Long-tailed Tit constructs its nest with
over 6,000 pieces of lichen, feathers, spider egg cocoons and moss. In addition,
paper wasps gather wood and mix it with their saliva to build hives with paper
pulp.1
Further Thoughts: Tool Use, A Difference in Degree or Kind

Human exceptionalism brings forth a heated debated as to whether or not humans
are the superior life form. Human exceptionalism is defined as some unique property
that humans possess and animals lack, which places humans higher up on the chain
than all other animals. Proponents of the theory suggest there exists a difference
in kind, rather than degree, between humans and animals. These people claim that
humans own specific cognitive abilities which animals altogether lack. The idea that
only humans utilize and create tools drives a wedge between humans and all other
animals. However, there are objections to this statement because animals do in fact
use and make tools to assist in their daily lives. Also, animals reuse the same tools,
and they refine material in nature.
Lori Gruen, the author of Ethics and Animals, cites numerous examples of tool use
among animals. Every argument proponents of human exceptionalism concoct, she
counters with specific instances of how animals utilize and create tools just like humans.
One example which many people have observed (especially at Penn State) is when Figure 6.4. A paper wasp queen creating a
squirrels crack the nuts they gathered on rocks to obtain the food inside the shell. In
new colony with wood fibers and saliva over
this instance, squirrels recognized the need for something strong to open the hard outer
layer of the nut, found a specific tool/device to smash the nut on, and actually used the course of a one month. Photographs by
the rock as a tool to break the nut. Many animals require tools to perform actions Joaquim Alves Gaspar. GNU Free Documen-
necessary for life each day, similar to humans. tation License.
A possible criticism thrown at the idea of animals as tool users may be that animals
solely utilize tools for basic needs, just to get by. Humans think about the future and
how to improve our tool use. Humans continue to develop technology and devices to
improve our quality of living rather than to simply get by. Tools can be items of
luxury for humans rather than simply necessities of life.
Figure 6.5 is a picture of my dog, Charlie, depicts how animals use devices as well. She
uses the trampoline in my backyard as a way to exercise and increase her happiness.
Although most animals used natural tools (such as rocks, sticks, or homemade objects)
they can acquire man-made objects as well. For instance, squirrels may crack their
nuts on a metal surface made by humans instead of a rock. All in all, animals use
tools just like humans. Therefore, the idea of using tools should be seen as a difference
in degree rather than a difference in kind. Katrina Helcoski
6.2.2 Language
It may be argued that what distinguishes human beings from non-humans is

the capacity to use language.
Objection 5. Chimpanzees, gorillas, and apes can learn sign language and
they can use this language to express new ideas (rather than merely parrot
expressions). With this said, it must be conceded that animals appear to more
advanced capacities involved in language use, e.g. constructing grammatical
sentences (Gruen, 2011, p.12).
Objection 6. The claim is trivial. It seems to assert the trivial claim that
only human beings can learn human language rather than only human beings
can learn a language.
1 Hansell, Michael Henry (2007). Built by animals: the natural history of animal architec-
ture. Oxford University Press. pp. 76-77.

6.2 Human Exceptionalism: What Makes Humans Special? 77
6.2.3 Having a Theory of Mind
One complex set of capacities claimed to belong exclusively to humans is having

a theory of mind. Having a theory of mind involves being able to understand
what others might think, feel, and perceive. Namely, it involves the capacity to
acknowledge that others are capable of experiencing and processing the world
in a way similar in kind to how we experience it. In short, it involves the ability
to recognize others as thinkers, feelers, perceivers.2
Objection 7. It appears that some animals (e.g. chimpanzees) do have a theory
of mind as they are capable of understanding the effect of visual perception on
knowledge. For example, one study showed that weaker chimps would try to
acquire food not in view of more dominant chimps.3
Objection 8. Some studies seem to suggest that chimps are capable of
attributing wants, intentions, purposes, beliefs, and knowledge to other beings.
6.2.4 Ethical Capacity
It appears that human beings are distinct from animals in that only humans
can behave ethically. That is, only human beings can give due consideration to
ideal behavior, duties to other beings, or to what they ought or should do. The
conduct of animals is, by contrast, directed by instincts or driven by necessity,
i.e. they do what is required to survive (e.g. eating, reproducing, avoiding
pain).
In order to get a clear sense of what it means to say that only humans act
Figure 6.5. Trampoline Charlie. By: Ka-
morally, it is necessary to distinguish between two different senses of acting trina Helcoski. Charlie, my female golden
morally retriever, relaxes on the trampoline after a
acting morally 1: to formulate (linguistically) a principle of right ac- hard day of playing. The picture was taken
tion and then to act on that formulated principle of action in all cases. in Scranton PA, on 10/11/14
That is, to construct and follow moral laws.
acting morally 2: to behave in a way that reflects concern for beings
other than ones self in a way that is not reducible to acting for the
purpose of promoting ones narrow self interest.
Objection 9. If someone gives us a gift, many feel that we ought to reciprocate
in some way. While it is not necessary to give them a gift in return, many would
find it to be morally wrong to physically harm someone for giving us a gift and
morally good to do something kind in return. Chimps and monkeys engage in
food sharing with individuals who have previously groomed them.
Objection 10. Many human beings adopt children who lack parents. This
action seems to reflect a concern for beings other than ones self and it is not
reducible to a desire to preserve ones own genetic materials. Such behavior is
found in chimpanzees who will adopt parentless chimps.
Question: In section 6.2, various cognitive
capacities were examined that might distin-
6.2.5 A Difference that Makes a Moral Difference guish human beings from non-human beings.
Are there any non-cognitive capacities that
In section 6.2, the question of whether there is some property that distinguishes might distinguish human beings in kind from
human beings in kind from non-human animals. Assuming there is a difference non-humans?
in kind, human exceptionalism contends that such a difference makes human Question: Is there a difference in kind be-
2 See
tween human beings and non-human animals
Woodruff (1978)
3 See Hare (2001)
or are the differences only one of degree?
Difference in Kind Between Humans & Non-Humans?
YES
Language Tool Use
NO Ethical Capacity Theory of Mind
Reason? Concept of Infinity?
All Differences are Differences of Degree
Figure 6.6. Overview of the First Claim of Human Exceptionalism
beings superior to non-human animals. That is, it makes human beings better,
more valuable, more worth of consideration than non-human beings.
Human exceptionalism is open to two possible kinds of criticism. First, as
discussed in section 6.2, it is open to the criticism that there is no difference in
kind between human beings and non-humans. Second, it might be argued that
even if there is a difference in kind, such a difference might not be one that
makes human beings superior to non-human beings.
We often point to various differences that make people better than other at
certain things. For example, consider John and Liz. Liz is a music genius.
She can sing, and play a number of instruments extremely well (guitar, piano,
tambourine, etc.). John, on the other hand, lacks any real musical ability. He
tries to play guitar but isnt any good at it. He tries to sing, but children
cry when he does. We can straightforwardly acknowledge that Liz is better at
music than John. She is superior to him at all things music. In pointing to a
difference that makes human beings superior to non-humans, the focus lies in a
difference that makes it appropriate to treat one being with more consideration
from a moral point of view. That is, a superior being is one which may have
more rights, whose happiness is more important, or who we may have special
duties toward. In the case of John and Liz, we intuitively dont think that Liz
should have more rights or is more deserving of happiness than John because
she is better at music than John. In addition, we dont think the butterfly is
somehow morally superior to us simply because it is capable to see ultraviolet
light and we cannot.
The question then is what sort of characteristic would warrant an individual
being more deserving of moral consideration? Another way of asking this is as
follows: what sorts of properties must one have to be worthy of any type of
moral consideration and what property must one have in order to be worthy of
more moral consideration than some other being?
Objection 11. Tool use, language use, having a theory of mind, or having the
capacity to be ethical are all too exclusive criteria for determining the scope
of beings that are morally considerable. They would exclude individuals with
certain mental disabilities, individuals who may have been injured and lost the
ability to use certain technologies, children and babies, and individuals in a
comatose state or who are knocked unconscious.
In addition, when we think of an individual doing something good or evil to (or
for) someone else, our intuitions about the moral worth of that action do not
6.3 Moral Consideration of Non-Humans: Scope and Extent 79
shift were we to discover the being to which it was performed lacked language,
the capacity to use tools, etc.
For example, suppose Jon gives Mary flowers. We might think this is a good
action, but if we were to find out that Mary was unconscious we wouldnt say
that Jons gift-giving act is no longer a good act because Mary lacks a theory
of mind or the capacity to do good.
Question: Can you imagine a property that
if human beings did have it, it would allow
them to regard themselves as morally superior
6.3 Moral Consideration of Non-Humans: Scope to non-humans?
and Extent Question: If human exceptionalism is false,
this does not mean that human beings and
The claim that there is some definitive property belonging to all human beings non-human beings need to be treated as moral
that makes them morally superior to non-human beings is problematic (see equals. But, what it does mean is that human
section 6.2). Tentatively then, we might conclude that it is necessary to beings lack a difference in kind that would allow
pay attention to how our actions influence non-human beings and give due them to regard themselves as morally superior
consideration to how we ought to act in relation to them. to all other beings. As such, it may be the
case that animals require moral consideration
Figure 6.7 illustrates our conceptual situation at this point, namely that we but to a lesser degree. How big of a difference
have a vague idea that we have a responsibility to some non-human being. in degree is there between human beings and
animals?
Scope of Moral Consideration
humans non-humans
Figure 6.7. What non-human beings should be included in the scope of our
moral considerations?
However, there mere acknowledgement that non-human beings are owed some
moral consideration is extremely vague for it is unclear (i) what non-human
beings warrant our moral consideration (the scope of our moral consideration)
and how exactly non-human beings ought to factor into our moral deliberation
and behavior (how much and to what extent should non-humans matter). In
short, if we have moral obligations to non-humans, we want to know what
non-humans are deserving of our moral consideration and precisely how we
ought to behave in relation to these beings (see Figure 6.8?
Non-human beings deserve some kind of moral consideration
Which non-human beings? How much and what kind?
Figure 6.8. Two Questions Concerning the Moral Consideration of Non-Human

Beings Question: What property (or set of proper-
ties) do you think a non-human being needs
In trying to give a more precise account of the scope (which non-human beings to have in order to be considered an object
matters), we might consider several different possible proposals that specify worthy of direct moral consideration?
certain criteria that pick out both humans and non-humans. First, we might
contend that all non-human beings are deserving of moral consideration (see
Figure 6.9).
humans non-humans
Figure 6.9. All Non-Human Beings Are Morally Considerable
Objection 1. The idea that we have an ethical obligation to all non-human

beings is too inclusive. At least intuitive we do not have a moral obligation to
inanimate objects, e.g. rocks, cell phones, dirt. These are not things that we
can harm or diminish their well-being in any relevant way. We can violate their
right to life by killing them as they are already dead, nor can we encumber their
right to freely express themselves as they are not the types of things that can
communicate.
6.3.1 Living Beings
Excluding inanimate or dead creatures from our moral consideration, an alter-

native proposal is to say that only living beings are morally considerable.
humans living beings
Figure 6.10. All Living Beings Are Morally Considerable
Regarding all living beings as worthy of moral consideration includes not only
non-human animals, but also various other parts of nature, e.g. plants and
various microorganisms (e.g. bacteria and fungi). It would exclude inanimate
natural objects like rocks or dirt as well as lifelike things like viruses.
This being said, why is being alive important? That is, why is having the
property of being alive sufficient to warrant our moral consideration?
One argument is that since all values depend upon being alive, we ought to
respect any living being. The story goes something like this. There are some
things that are good for a being and some things that are bad for a being. The
good and bad are defined relative to what that thing values. If a thing values
fresh water and we produce drought like conditions, this would be bad for that
being. If the thing values friendship, and we were to foster conditions that allow
for friendship, this would be good.
But since everything that the thing values depends upon its being alive (being
alive is necessary for an entity to value anything), we ought to respect any
entity that is alive. As humans, we cannot regard (experience) friendship or
art or a good meal as having value if we are not alive. Likewise, if other living
things are to regard certain things as valuable, they must be alive to have such
views.
One implication of contending that all living beings are deserving of moral
consideration is that we ought to avoid killing anything that is living except if
it is absolutely necessary. Plants, trees, animals, microorganisms are all alive
and it would be ethically wrong to kill any of these things unless there is a
overriding reason, e.g. we need to kill a plant in order to avoid dying ourselves.
Objection 2. In order for something to regard something as valuable, it is
necessary for something to be alive. But what makes killing something wrong is
not that the taking away the condition necessary for something to have values
but the taking away of the individuals experience or pursuit of what they
regard as valuable. If B is a being that is alive but regards nothing as valuable,
then intuitively there is no way to harm B. And, if there is no way to harm B
then it seems that we cannot do B any wrong or good. And, if there is no way
to do B any wrong or good, then it should not play any wrong in our moral
deliberation.
Objection 3. The theory is too inclusive as it seems to command us to
radically change our behavior. Consider Liz who decides to go for a run. She
runs along a cinder path and in the process crushes a number of tiny insects.
Such running and killing is unnecessary for Liz to survive. Consider Jon who
decides to clean his basement. In cleaning his basement he ends up killing a
variety of bacteria and mold. Such cleaning and killing is unnecessary as he
could simply not go into his basement (see Figure 6.11).
humans microorganisms non-living things
Figure 6.11. Microorganisms are Morally Considerable
In short, while life is something important and something that should be taken
into account when we act, being alive is not sufficient for something being
morally considerable. That is, while it might be morally wrong to take away
the life of something that has values, the killing of that thing is only wrong
insofar as it involves the interference with the values of that thing and not the
taking of the life itself.
6.3.2 The Capacity to Have Interests
So, including all non-humans or all living non-humans into our moral delibera-
tion is problematic as both options seem to admit too many things into such
consideration and beings that might not care how we might treat them. It
seems then we need a more restrictive set of conditions, ones that would narrow
the entities that are not only alive but also would care about being treated
one way or another. Perhaps, the entities that we should matter in our moral
deliberation are those that are (i) alive and (ii) have interests, desires, wants,
goals, aims, ends they wish to accomplish.
In saying that an entity that has interests is one that is morally considerable, it is
necessary to distinguish between being interested in something and something
being in ones interests.
Consider a scenario where I wish to paint a picture. I desire to do this and in
doing this, I dont harm anyone in any serious way. In fact, when I finish the
painting, I aim to give this painting to someone as a gift. I am interested in
painting the picture and insofar as you interfere with this action (e.g. by killing
me or locking me up or breaking my arms), you have done something wrong.
In this situation, I consciously acknowledge that I textitdesire to complete the
painting, I am interested in doing so, but you have thwarted my desire.
Consider a different scenario. I am not terribly interested in painting (I dont
really desire to do it), but painting would be good for me. I am suffering from a
tremendous amount of stress and taking time out of my day to paint a picture
would be in my best interests. Your encouraging me to take a few hours to paint
a picture would be something morally good (you are acting in my best interests)
while your dissuading me from painting would be bad (you are keeping me from
acting in my own best interests). In other words, while I dont desire to paint
the picture, it is surely in my best interests to do so.
Given the two scenarios above, consider the hypothesis that what makes some-
thing morally considerable is that thing having the capacity to have interests.
The capacity to have interests can be understood in two distinct ways:
being interested in: B is interested in X if and only if B desires, wants,
likes, or aims to do X. For example, B may be interested in skateboarding
in that B desires to skateboard or aims to skateboard. Being interested
in something implies a being with a psychology or mind, e.g. humans
and animals.
in ones interests: X is in Bs interests if and only if X would benefit
B. For example, B wearing protective gear when skateboarding would
be in Bs interests (even if B has no desire to wear the protective gear).
Something being in ones interests does not seem to require a being with
a psychology, e.g. it is to the benefit of the tree if it is not chopped down
or to the river if it is not polluted.
These two different senses of interest generate two different models of the scope
of ethical considerability. First, if what makes something morally considerable
is the capacity to be interested in something, then plants, microorganisms, and
non-living things are excluded while a good majority of animals are included
(see Figure 6.12).
humans animals non-animals
Figure 6.12. All Humans and Animals Are Morally Considerable as They Have
Intentions
Second, if what makes something morally considerable is the capacity for

something to have interests, then plants, microorganisms, and non-human
animals are included while inanimate objects (as well as living things that
cannot reasonably be benefited) are excluded (see Figure 6.13).
plants Question: Should an object be deserving of

humans microorganisms non-living things moral consideration because it is interested
in something or because it can be plausibly
animals
said to have interests?
Figure 6.13. Things that Have Interests Are Morally Considerable
Even if we dont have a decisive answer to the question of which beings should
factor into our moral deliberation, it seems that what a being is interested in
and what are in a beings interests are relevant. That is, if what a being is
interested in is morally relevant, and we think that a dog is interested in playing
outside, such interests should play a role in our decisions about how to treat
the dog. In addition, if it is in the dogs best interests to play outside (even
if the dog doesnt seem particularly interested in it), and we think acting in
a beings best interests is important, then such interests should be considered
when determining how to treat the dog.
Further Thoughts: The Scope of Moral Consideration

A number of answers have been given to the question what sorts of beings (beyond
human beings) should factor into our moral consideration? The problem with most
theories is that wherever we draw the line, we can come up with an example as to how
humans might treat a being claimed to be outside of the scope of moral consideration
Figure 6.14. A gorge near my house
unethically. That is, limiting the scope of moral consideration to such and such beings
seems to imply that humans have free reign with respect to any being outside of the
scope of moral consideration. For example, one of the most inclusive answers to the
moral scope question is that all living things require moral consideration. This seems
to imply that Pluto is outside the scope of moral consideration and so it would be
morally permissible for you to destroy it (e.g. assuming that there is no life on Pluto).
Given that wherever a line is drawn, an example can be created to show how we might
behave badly toward a being outside of the scope of moral consideration, I propose that
rather than looking outside of ourselves to see what beings we should take into moral
consideration, we should be looking inside ourselves. By looking inside ourselves
what I mean is that we ought to include everything that you can meaningfully affect
in some way (e.g. physically, psychologically) deserves moral consideration. The major
problem with this theory is that it seems to be overwhelming and all encompassing.
To say that everything deserves moral consideration is like saying that every star in
the sky need a name, or every grain of sand needs to be counted. In response, it can
be argued that while all things are deserving of moral consideration, they are not
deserving of moral consideration to the same extent. Figure 6.14 blah blah blah
Christopher Evans
6.4 To What Extent Should Animals Factor into

our Moral Thinking?
What sorts of interests can be plausibly attributed to non-human beings? An
animals internal world may be quite a mystery to us. We might wonder whether
a bat desires friends as it flies around using echolocation, we might wonder
whether a pig longs for its dead mother, or whether deer hope for a picturesque
sunset. All of these interests and desires may remain unknown to us. We may
long for such things but whether other animals do is hard to tell. However,
what can be plausibly attributed to pain-feeling animals wish to avoid pain.
There are two reasons why the avoidance of pain can be designated as being in
an animals interests. First, we can reason from the observable behavior of the
animal itself. If I inflict serious pain on a dog, it behaves in ways similar to how
a human being might behave, viz., a dog might howl in pain and cower the next
time it sees me while a human being might cry out and avoid me altogether.
Second, we can reason based on shared biological structures and their functions.
What allows human beings to feel pain is the stimulation of nerves (nociceptors
aka pain receptors), sent through the spinal column, to a part of the brain.
Thus, insofar as non-human beings share the same biological components that
allow us to feel pain, then it is reasonable to assume that animals feel pain as
well.
Thus, we might limit the scope of our moral consideration to living beings, with
interests, where one of those interests is the avoidance of extreme pain and the
seeking out of pleasure (see Figure 6.15).
In addition to the claim that the scope of our moral consideration should be
restricted to pain-feeling entities, we can also posit the fairly uncontroversial
claim that (all other things being equal) a world with unnecessary pain is a bad
thing and it is better to have a world where beings dont feel unnecessary pain
than one where beings do.4
With the scope of beings that we must consider temporarily settled, we might
now consider the second key question in our discussion of our ethical obligations
4 For information on whether fish feel pain, see J D Rose, R Arlinghaus, S J Cooke, B
K Diggles, W Sawynok, E D Stevens, C D L Wynne. Can fish really feel pain? Fish and
Fisheries, 2012
6.4 To What Extent Should Animals Factor into our Moral
Thinking? 85
pain-feeling beings
non-animals
humans
Figure 6.15. Scope of Moral Considerability for Pain Feelers
to non-human beings (see Figure 6.8): to what degree should non-human beings
factor into our moral deliberation and thinking?
As a first step in this discussion, consider three different possible answers to
this question:
Equality: We have an ethical obligation to avoid causing animals un-
necessary pain unless justified. Animals should factor into our moral
considerations and they should be given the same (equal ) consideration
as human beings.
Lesser Consideration: We have an ethical obligation to avoid causing
animals unnecessary pain unless justified. Animals should factor into
our moral considerations and they should be given the some (but not
necessarily equal ) consideration as human beings.
More Consideration: We have an ethical obligation to avoid causing
animals unnecessary pain unless justified. Animals should factor into our
moral considerations and they should be given the more consideration
than human beings.
Question: Which claim concerning the extent
All three claims contend that we cannot treat pain-feeling animals in ways that to which animals matter strikes you as true?
would cause them pain without justification. Where they differ, however, is the Explain why.
extent to which the pain of animals ranks in comparison to the pain of human
beings. The equality claim contends that the pain of animals and the pain of
human beings are of equal consideration. Were we to try to alleviate the pain
of a human being by harming an animal, the person who regards animals as
having equal worth would say that we cannot regard the human beings pain as
more important than other pain-feeling beings.
In contrast, the lesser consideration claim makes the weaker assertion that
animals should play a role in our theorizing in that hurting them for no reason
would be morally wrong, but it leaves open the possibility that alleviating a
human beings pain by harming an animal might be morally acceptable (all
things being equal).
Finally, the greater consideration claim makes the rather radical assertion
that animals should not only play a role in our theorizing but animals rights and
welfare matter more than the rights of human beings. Thus, given a scenario
where one must choose between sparing a human beings life and a horses life,
Figure 6.16. A Demonstration of Cannibal-
the morally better option would be to spare the horses.
ism (with a Halloween Prop), West Dining
Commons Captured by Prudence Bateson,
October 2014
Further Thoughts: Are animals our moral equals?

Are animals our moral equals? If they are, this would lead to animals being freed
from captivity and no longer slaughtered for food. The claim that animals are of equal
consideration is problematic considering that humans eat animals on daily basis, e.g.,
the average American family eats 70 chickens a year (Gruen, 2011, p.76) and it does
not disgust us. In contrast, if a human were to eat human flesh (as in Figure 6.16) we
would be repulsed. It is a disgusting act and would not be condoned except maybe
in the most extreme circumstances, such as starvation. This would lead us to believe
that there is something that makes humans morally superior after all but it cannot be
clarified what this mysterious human factor is.
However, it could be said that what makes us react in horror is not that we are
eating our moral equals, but cannibalism in general makes humans react with horror
over the idea of eating another human. If a grizzly bear were to attack, kill and eat
someone hiking in the woods it would be a tragedy but not a morally questionable
and disgusting act. However, if the bear were to attack and kill one of her cubs and
eat it, this makes us react with revulsion just as if a human had acted in such way.
This suggests that cannibalism is always morally wrong, whatever the species, and
thus there is no single defining factor that gives the human race a moral superiority
and animals should be considered our moral equals. Prudence Bateson
Question: Even those the Great Consider-

ation to Animals thesis is radical, this does
6.4.1 Utilitarianism: Justifying Pain not mean it isnt true. Can you come up with
an argument for why animals are more deserv-
The classical utilitarian will contend that it is morally justified to cause an ing of moral consideration than human beings?
animal (or human) pain if doing so would lead to the increase of happiness
(pleasure) in the world. Thus, our current practices toward pain-feeling beings is
only justified given our infliction of pain upon such beings results in an increase
in the overall amount of pleasure in the world. What does the utilitarian say
about our current behavior toward animals? According to Peter Singer, our
current behavior toward them is morally deplorable, unjustified on utilitiarian
grounds, and we have a moral obligation to cease such practices immediately.
P1 Animals can suffer.

P2 Pain-feeling beings have an interest in not suffering.
P3 Equal interests should be given equal moral consideration.
P4 Our current treatment of animals causes them to suffer.
C Our current treatment of animals is morally objectionable.
Argument 6.2. Singers Utilitarian Argument Against Animal Suffering
P1 in Argument 6.2 seems uncontroversial.

P2 asserts not that some pain-feeling beings consciously know they wish to
avoid suffering but that it is in their best interest to avoid such suffering. The
idea that it is not necessary to know that something is in your own best interest
is straightforward. Consider John who is out at a bar. He has had too much to
drink and desires to drive home. It would not, however, be in Johns interest
to drive home as he will likely be arrested or, worse, kill someone or himself.
Thus, it is in Johns best interests to get a cab rather than drive home, even if
John desires to drive home. Analogously, we can say that it is in an animals
best interests to avoid suffering even if it lacks the complex mental machinery
to desire this.
With respect to P3 in Argument 6.2, it is necessary first to contrast classical
utilitarianism with preference utilitarianism.
Thinking? 87
Definition Preference utilitarianism

Preference utilitarianism is a type of consequentialism that contends that
we ought to aim to maximize the interests of as many beings as possible
and that equal interests should be given equal moral consideration.
Since nearly any being that has interests and the capacity to feel pleasure or pain
has an interest to not suffer, preference utilitarianism often produces the same
result as classical utilitarianism insofar as both theories are considered with
maximizing happiness and minimizing suffering. Where preference utilitarianism
and preference utilitarianism diverge is with respect to whether the maximization
of happiness and minimization of pain is the only thing that matters.
Consider Tek. Tek suffers from a rare disease that causes him a lot of suffering.
Despite this suffering, Tek has hope. He thinks that a cure for his disease will
be discovered and even if one isnt, he vows not to do his best to fight the
disease and to try to live as meaningful a life as possible. According to the
classical utilitarian theory, it might be an act of mercy to kill Tek. We are
well-acquainted with the research concerning Teks disease and we are confidant
that Teks condition wont be cured for at least another 50 years. Our reasoning
might proceed as follows: Teks life is one of suffering and we have an ethical
obligation to minimize suffering and maximize pain. It might be better simply
to kill Tek or keep him in a comatose state as, on the whole, his life is one
where the pain outweighs the pleasure.
While Tek would surely prefer a world where he does not suffer, the preference Question: Evaluate the following argument:
utilitarian would object to killing Tek as maximizing pleasure and minimizing Racism, sexism, and speciesism all share the
pain is only one of Teks preferences. Our ethical duty is, from the preference same characteristic of elevating one group of
utilitarian point of view, to maximize the interests, desires, wants of all beings, individuals above another for some unjustifi-
and the avoiding of physical pleasure and pain are only one such interest, desire, able reason. Since we acknowledge that racism
or want. In short, pleasure and pain are not the only thing that matters from and sexism are wrong, it follows (analogously)
the preference utilitarian point of view. that speciesism too is wrong.
Consider that in classical utilitarianism, no one individuals happiness / pleasure
was more important than any others. Similarly, P3 asserts (and preference
utilitarianism contends) that equal interests should be given equal moral consid-
eration. Thus, preference utilitarianism is committed to the claim that animals
that can feel pain be given as much (equal) moral consideration as human
beings.
How might P3 be supported? One way of supporting this claim is to charge
its deniers with speciesism, the claim that unequal treatment of species is
unjustified and akin to other forms of unequal treatment that we regard as
morally wrong, e.g. sexism, racism.
Further Thoughts
There are many arguments related to the acceptable treatment and moral consideration
of animals. According to Argument 6.2, we have an ethical obligation to avoid causing
animals pain unless justified. Since animals and humans have a similar wish to avoid
suffering, and what makes something morally considerable is that it has interests that
can be satisfied, the argument states that human and non-human interests should be
given equal moral consideration. We cannot regard the human interest to avoid pain
as more important than an animals interest to avoid pain.
According to the argument, we currently treat animals in a way causing them to suffer.
We do not have an equal moral consideration for animals and often place our own Figure 6.17. The photograph depicts a fe-
interests over their desires. For example, the common practice of animal testing is male black rhino. Today, the black rhino is an
immoral and cruel. According to the Animal Welfare Association, 19.5 million animals endangered species. This picture was taken
at the Pittsburgh Zoo in August 2014.
are killed each year in research. Studies show that six percent of these tested animals
experience pain. Under the Animal Welfare Act, any procedure can be performed on
an animal if it is scientifically justified. Allowing these practices for the advancement
of science clearly emphasizes the fact that animals are given less moral consideration
than humans. By stopping practices such as animal experimentation, factory farming,
and animal abuse, we can practice preference utilitarianism and give animals the same
ethical consideration as humans.
For example, Figure 6.17 depicts a black rhino. This particular rhino is in captivity at
the Pittsburgh Zoo. One could argue that its happiness is decreased at the expense of
humans enjoyment. In the wild, black rhinos have been hunted for many centuries.
Because their skin, flesh, and horns are very valuable, they are still being hunted in
Africa today. The hunting of this rare species once again displays that humans lack
an equal moral consideration for animals. Our interest in the animals hide and horn,
as well as our desire for enjoyment and entertainment, overrides our interest in this
rhinos existence.
Although Argument 6.2 provides several convincing reasons in its support, there are
potential criticisms and objections to it. First, opponents of Argument 6.2 might argue
that human interests are more important than the interests of animals. Individuals
who raise this objection are sometimes, in response, charged with speciesism, or the
claim that unequal treatment of species is justified. Critics respond that speciesism,
like racism and sexism, is morally wrong and inexcusable. It leads to human superiority
and the exploitation of animals. However, speciesism, however, is very different from
racism and sexism. Although humans and animals both experience pain, the degree of
that pain can vary between the species. The difference in the degree of pain is the
rationale for believing that humans and animals are not necessarily equal beings. The
assumption can then be made that if they are not equal beings, humans and animals
do not deserve the same ethical consideration. This thought process undermines the
premise that the interests of humans and animals are of equal weight. Caitlin
Dillon a .
a For more on this argument, see Gruen (2011, pp.62-66), subsection 6.4.1, www.
statisitcbrain.com/animal-testing-statistics, africanconservancy.org
P4 in P3 in Argument 6.2 asserts that our current treatment of animals causes

them to suffer.
Question: What do you know about the treat-
Thus, insofar then as it can be plausibly asserted that (i) animals can suffer ment of animals? Do we currently treat ani-
(P1), that an animal has an interest to avoid suffering (P2), (iii) an animals mals in a way that causes them to suffer?
interest to avoid suffering is the same interest as our own, and thereby should
be awarded equal consideration (P3), and (iv) we currently treat animals in a
way causing them to suffer, thereby privileging our own interests over theirs
(P4), it is claimed to follow that our current treatment of animals is morally
objectionable.
What sorts of practices ought to stop? Perhaps a start is factory farming, animal
abuse, various sports involving animals (e.g. cock-fighting, dog-fighting, horse
and dog racing), the development of various cosmetic products and non-essential
medicines, and the use of animal hides for clothing should cease immediately.
But as noted, the utilitarian theory does not issue a blanket prescription on any
possible harm to animals for as we indicated at the outset, harm to beings with
interests are justified provided it would increase the overall amount of happiness
(or satisfaction of interests) in the world. Thus, it may be permissible to kill
an animal if one is dying of hunger or test critical medicines on animals before
issuing it to potentially millions of human beings.
Question: Assuming the utilitarian theory is
Objection 1. The utilitarian theory requires impartiality toward interests (the true, what other practices should cease imme-
unknown animals interest to not suffer is equal to a close friends interest not to diately? Are we committed to vegetarianism
suffer). This part of the theory is implausible. We cannot follow a moral theory (or veganism)? What practices that currently
that commands us to treat friendships, partnerships, or relations of dependency cause pain to animals might be permitted?
as though they were negligible.
Objection 2. Speciesism is not analogous to racism and sexism. With racism
Thinking? 89
and sexism, the differences between one race and another are illusory (or minute
at best) and between man and woman are not sufficient to justify unequal
treatment. However, while there may be no difference in kind between human
beings and animals, there is such a difference in degree that it might be said
that the pain of an animal pails in comparison to the pain of a human.
6.4.2 Rights
In contrast to the conditional prohibition that utilitarianism places on harming

animals, awarding animals rights creates an absolute prohibition against harming
them in certain ways. That is, insofar as animals have inalienable rights to life,
freedom, and not to be tortured, then there can be no overriding end that would
justify taking their life or abusing them. They cannot be used for research
purposes, for food, or for entertainment (e.g. dog fighting).
Why should we extend such rights to non-human beings? One argument is this:
What makes something intrinsically valuable is not that it is human or rational.
Were we to say that only rational beings or only individuals who could enter into
a contractual agreement have rights, then we would exclude many individuals
whom we think are owed certain rights: individuals who have suffered brain
injury, children, babies, individuals with severe mental disabilities, and certain
elderly with degenerative conditions. According to one version of the rights
theory, what makes humans and animals valuable is not how it might be used
for such and such purpose (its instrumental value) and not that ones life is
going well or poorly or one is intelligent or not so bright. Rather, what makes
something intrinsically valuable is that it is alive and that life matters to
the individual living it. This implies that the being is consciously aware
that it is alive and that it at least regards this life as important to it (even if
no one else finds that life to be important).
Thus, the argument for awarding animal rights is this: if having-a-life-that-
matters-to-oneself is what makes something valuable, then insofar as the life of
animal matters to it, we must (under the pain of inconsistency) award animals
rights.
subjects-of-a-life
non-animals
humans
Figure 6.18. Scope of Animal Rights Theory

Question: If having-a-life-that-matters-to-
Objection 3. If rights are absolute, then it would never be morally acceptable oneself is the criterion for something being
to inflict severe suffering on an animal (or human). But there seem to be awarded rights, what animals are included and
(and there certainly could be) cases where doing so might be necessary to save which ones are excluded?
prevent the suffering of another animal (or to save the lives of other animals).
The rights theorist might respond to the above objection by invoking the
worse off principle and the miniride principle (minimize overriding). These
principles recognize that rights often conflict and we are put in situations where
we are forced to violate the rights of a being in order to not violate the rights
of another.
The miniride principle states that when confronted with having to violate
the rights of many innocent beings as opposed to violating the rights of a few
innocent beings, we ought to violate the rights of the few beings (assuming that
the harm involved would be the same).
The worse off principle states that when considering the harm to two different
groups or beings A and B, if the harm to A is greater than the harm to B, we
ought to violate the rights of B by harming B rather harming A. This is also
the case if there are more individuals in A than B. The worse-off principle thus
says that when forced with violating someones rights, we have an obligation to
those who might be worse off. Question: Consider the eating of animals and
assume that animals have a right to life. What
would an advocate of the worse-off principle
6.4.3 Moral Skepticism say with respect to the claim that humans
preventing humans from eating animals is a
One of the earlier assumptions we made was that animal suffering is a bad violation of their freedom?
thing. That is, assuming two words w1 and w2 , w1 is better than w2 if there is Question: Are the miniride and worse-off
less pain in w1 than there is in w2 (all other things being equal). And, flowing principles a sufficient response to the objection
from this assumption, we might contend that it follows that we have an ethical that rights cannot be absolute and that some-
obligation to do things that promote a world with less suffering (whether it be times it is necessary to violate the rights of a
because we have a direct duty to maximize happiness (preferences) or whether being for the greater good?
it be because animals have a right not to be unnecessarily harmed.
However, we might take a critical stance against these claims. That is, we
might question (i) whether worlds with less pain are better than worlds with
more pain and (ii) even if such worlds are better, whether we have an ethical
obligation to promote worlds with less suffering.
Objection 4. Physical and psychological pain cannot be all bad. Both seem
to plays important functions in our lives. It tells us when we have cut ourselves
and our hand needs mending. After a long run (or bout of exercise), it may
inform of us some niggling muscle tear that we ought to be mindful of. If we are
in a bad relationship, it may offer pointers that we should break up with our
partner. In other words, we might contend that pain, when properly understood,
is a not a bad thing. It sends us important information about the world and we
would not want to live without it. Question: Do you see any problem with the
criticism that pain cannot be all bad because
Objection 5. Lets consider another objection to the idea that pain is bad it sends organisms important information?
and should be avoided.
P1 Nature as a whole is good.

P2 Pain is part of nature.
C Therefore, pain is good.
Table 6.1. Argument from the Goodness of Nature
One problem with the argument in Table 6.1 is that it commits the fallacy
of decomposition. The fallacy of decomposition (or division) asserts that
because a whole has a property, it follows that all of the parts have that property.
But this type of reasoning is fallacious for it is often the case that the whole
has a property that the parts of the whole lack.
Thinking? 91
Example 1
Company A makes a lot of money. Therefore, all of the employees of
Company A must make a lot of money.
Example 2
A particular meal might be delicious but some of the individual ingredients
are not delicious, e.g. beef marinaded in squid sauce.
Similarly, we might contend that just because nature (as a whole) is good, it
does not follow that everything in nature is good. We might contend instead
that some things are actually very bad and we (as natural beings) actually do
our best to avoid these bad things as much as possible.
Finally, consider the second of the two main objections.
Objection 6. Even if a world with less suffering is better, we dont have an
ethical obligation to promote worlds with less suffering, at least in non-human
beings. How might an argument be made for this claim?
The argument contains two parts. In the first part Table 6.2, it is argued that
human beings are of more moral importance than animals.
P1 If human beings were morally equal to animals, then we should

be equally outraged at the killing / pain-infliction of a non-
human being as we are at the killing of a human being.
P2 We are more outraged at the killing / pain-infliction of humans.
C Thus, human beings are not morally equal to animals.
Table 6.2. Argument that Humans and Animals are Not Morally Equal
With respect to P2, it is worthwhile to note that we dont react to people who
eat meat as killers. That is, we arent shocked by their presence in society, we
dont treat them with the same disdain, and we are probably not as quick to
stop them from killing again.
Second, we can distinguish between actions that are morally required (what we
ought to do given certain moral rules) and actions known as supererogatory
(these are good acts that are above and beyond what is morally required of us).
For example, why we might be morally required to help those in immediate
need (e.g. call the fire department when we see a burning building), it would
be a supererogatory act to rush into the burning building and save everyones
lives. Generally, we think that someone who does a supererogatory act has
done something good, but someone who refrains from doing it has not done
something wrong. That is, you havent done something wrong if you didnt risk
your life by rushing into the burning building to save everyone.
With this distinction, the next part of the argument against the reduce of
non-human suffering is to say that such reduction would be supererogatory
(Table 6.3).
The idea here then is while refraining from eating, experimenting, or hurting
animals is a good thing, it isnt morally wrong to do so.
P1 In determining our moral duty, we are only required to consider

individuals who are our moral equals and how our actions should
impact them.
P2 Helping an individual who is not our moral equal is a good
thing, but it isnt morally required (it is supererogatory).
P3 Non-human animals are not our moral equals (see Table 6.2).
C Thus, while it might be good to reduce the suffering of non-
human animals, it is not morally required.
Table 6.3. Helping Animals is Not Morally Required
6.4.4 Indirect Duties to Animals
Why is hurting certain non-human beings that feel pain or regard their own
lives as meaningful wrong? According to the preference utilitarian, we have
an obligation to maximize the preferences of all beings and insofar as certain
non-beings wish to avoid suffering, such preferences not to harm them must
be considered. According to the rights-theory, it is wrong because what makes
something have moral worth is (i) it being alive and (ii) it regards its life as
meaningful. And, since some animals meet these two criteria, we have a duty
not to harm without some overriding consideration.
Both the utilitarian and the rights-theory put certain non-human beings as
morally equal to human beings. Their preferences matter in the same way that
ours do. Their rights are to be respected in the same ways ours are.
An alternative to the central assumption of both is to argue that what makes
hurting animals morally wrong is not because animals are our moral equals or
that there is anything intrinsically important about the animals per se. Rather,
it can be argued that what make hurting an animal morally wrong is that
doing so corrupts or harms human beings. That is, torturing a dog might be
taken as morally wrong, not because the torturer is violating the dogs rights or
increasing the amount of pain in the world by inflicting pain on the dog, but
because torturing the dog either corrupts the character of the torturer (making
them more inclined to violate the rights of human beings or harm other human
beings).
beings that might

corrupt humans
humans
Figure 6.19. Indirect Duties to Animals
Thus, animals might be said to matter morally but only indirectly. That is,
only insofar as how we treat them plays a role in how we treat other human
beings.
6.5 Environmentalist Objections to Liberationism 93
One consideration that could be taken when thinking about the moral scope
humans should have concerning animals is how the animal may affect the
morality of the human being. This idea is aimed at those who do not consider
animals to be of as great of importance as human beings when it comes to moral
consideration. One should consider not the life of the animal itself because
that is not necessary of as much consideration as a human, but of the potential
impact that killing the animal would have on oneself. Could the killing of this
animal, even though it is of lesser importance, affect the way one treats human
beings? A possible concern would be that after the killing of an animal, the
killers perception of the importance of life may start to degrade. For instance,
one of the workers on a cattle farm may have to slaughter the animals, and the
repetitive killing of the cows may begin to wear on the worker. His stance on
life may weaken, and this attitude may seep into his thoughts regarding human
lives and beings of greater moral scope than animals.
Further Thoughts: Corruption of Human Beings

One consideration that could be taken when thinking about the moral scope humans
should have concerning animals is how the animal may affect the morality of the
human being. This idea is aimed at those who do not consider animals to be of as
great of importance as human beings when it comes to moral consideration. One
should consider not the life of the animal itself because that is not necessary of as
much consideration as a human, but of the potential impact that killing the animal
would have on oneself. Could the killing of this animal, even though it is of lesser
importance, affect the way one treats human beings? A possible concern would be
that after the killing of an animal, the killers perception of the importance of life
may start to degrade. For instance, one of the workers on a cattle farm may have to
slaughter the animals, and the repetitive killing of the cows may begin to wear on the
worker. His stance on life may weaken, and this attitude may seep into his thoughts
regarding human lives and beings of greater moral scope than animals.
This claim does not account for the general type of person who would take a job as an
animal slaughterer. To be willing to take a job at a factory farm or a slaughterhouse, Figure 6.20. Cows grazing in the fields
one would probably already consider animals to be of lesser importance than people behind Meyer Dairy.
but beyond that to animals having the same amount of importance as plants. One
might consider taking the life of a cow for sustenance to be equivalent to the act of
picking a tomato off the vine for consumption. This worker would not have to worry
about moral corruption because to them, they are not doing something morally wrong.
In order for one to be mentally corrupted by the killing of an animal, one must already
consider animals to be of higher moral consideration.
It is also important to note that many of the people who raise their own livestock
or that hunt for their own food tend to do so with great respect for the animal (see Question: Does the rightness or wrongness of
Figure 6.20). Many free-field farms allow their animals to live happy, productive lives, harm to animals depend upon how it influences
and then, when it is time for them to be killed, they are killed with dignity. The
farmer or hunter realizes the importance of the life of the animal and knows that the human beings or is it independent of its effects
animal is being killed so that human beings can continue with life. A farmer who on human beings? That is, would torturing a
owns a small cattle farm to provide his family with food would treat his cows with dog be morally wrong if, for example, it did not
reverence, which means allowing them to live productive, happy lives prior to killing corrupt the torturer in any way with respect
them quickly and relatively painlessly, as well as not taking for granted any of the
parts of the animal. Again, this does not degrade anyones moral character because, to their treatment of other human beings?
with a mindset of human life taking precedence over an animals life, one would not Question: Imagine that you were a knocker
believe one crossed a moral line with this act. Therefore, their character could not be in a slaughterhouse. Your job is shoot cattle
corrupted. Alison Kelly
in the head with a gun that renders them in-
sensible by sending a both through its brain.
Unlike your fellow workers who deal with cattle
after it has been killed, you and you alone are
6.5 Environmentalist Objections to Liberationism responsible for dealing the blow that begins
the irreversible process of its slaughter. Now
Lets call anyone who thinks that the well-being (welfare) of animals is deserving imagine that you shoot approximately 2500
of moral consideration equal to that of human beings (and is willing to act on animals a day (around one every twelve sec-
such beliefs) an animal liberationist or liberationist for short. onds). Do you think this would make you less
insensible to human suffering?
Definition Animal Liberationist

Anyone who thinks that the well-being (welfare) of animals is deserving
of moral consideration equal to that of human beings (and is willing to
act on such beliefs)
The bulk of objections leveled at the liberationist view have largely been from
the standpoint that the (i) theories that aim to explain why harming animals
is morally wrong are unsatisfactory and (ii) animals do not deserve the same
amount of moral consideration as human beings. These theories argue that such
proposals are implausibly inflating our moral community to include beings that
dont really belong.
But consider another kind of objection, one not from an individual interested in
narrowing the scope of moral consideration, but broadening it to include non-
animals. Lets call any attempt to try to broaden the scope of moral community
beyond animals an environmentalists view of the moral community and lets
call the following objection the environmentalists objection to liberationism.
Objection 1. Lets consider an objection The restriction of the scope of moral
consideration to (i) pain-feeling beings and (ii) sentient beings that value their
own lives is too narrow a form of speciesism.
P1 Liberationists include beings into the moral community only

insofar as these beings approximate certain characteristics found
in humans, e.g. pain-feeling, sentience, care for ones life.
P2 Liberationist is thus a form of speciesm, unjustifiably priveleging
one species over another based upon the fact that it a member
of a species.
P3 Speciesism is false.
C Therefore, liberationism is false.
Table 6.4. Liberationists are Speciesists
Response 1. Speciesism implies that the distinction between one species and
another is illusory or based on ignorance (e.g. animals are not sentient like
human beings) or that the difference isnt sufficient for its purpose (e.g. we might
say that there are differences between men and women, but argue that no such
difference would warrant an unequal treatment of them). The environmentalist
has not shown that (i) that non-human, non-animals are sentient or pain-feeling
(ii) nor have they shown why pain-feeling or concern-for-ones-life is not sufficient
for its purpose, i.e. it hasnt shown why making pain-feeling or sentience the
characteristic of something being morally considerable is flawed in a way that
requires us to expand the scope of moral consideration.
Objection 2. The liberationist commands us to bring to the extinction (or
imprison) of all animal predators, i.e. beings that cannot help themselves from
killing other animals. Foxes, owls, tigers, and wolves kill many rabbits, mice,
and deer each year. If the utilitarian theory is true, we would maximize the
overall happiness of prey by ridding the world of these predators. According to
the rights view, animals have a right to life and to be free from pain, and we Question: The liberationist appears to re-
have an obligation to protect such rights, and thus should prevent predators strict the scope of moral considerability to an-
from killing prey. This consequence is counterintuitive. imals. Is this too narrow? That is, do we
have any direct moral obligation to plants, in-
sects, or perhaps fish beyond the fact that such
beings have instrumental value for us?
6.6 Summary 95
6.6 Summary
In this chapter, the scope and extent of our ethical commitment was explored.
In section 6.2, the claim known as human exceptionalism was articulated
and criticized. This claim is, in short, that there is some difference in kind
between human beings and non-human beings and that this difference in kind
justifies a kind of moral disregard for animals. After tentatively concluding
that human exceptionalism is a false claim and that at least some non-human
beings are worthy of moral consideration, in section 6.3 we explored several
different possible options concerning which beings are deserving of such moral
consideration. Finally, in the concluding sections, a discussion concerning
the scope of moral consideration continued but there was also a discussion of
the extent (or degree) to which non-human beings should factor in our moral
deliberation.
What can we take away from this discussion? On the one hand, it might be
argued that while we retain the intuition that some non-human beings are
deserving of our moral consideration, our grasp as to which ones and why is
somewhat murky. Using certain characteristics that humans have but non-
human animals lack creates problems for those human beings that might lack
that characteristic to a lesser degree than animals (e.g. language, tool-use,
reason, the capacity to engage other animals ethically, and so on). In addition,
utilitarianism and rights-theory seem to be subject to serious problems insofar
as the utilitarian in its effort to be impartial undermines relationships and allows
individuals to be used as means to an end, while the rights theory struggles
with its account of where rights come from, what to do when rights conflict,
and how to reconcile our intuitions that the rights of human being just matter
more.
Nevertheless, the skeptical route seems problematic as well. Causing animals
unnecessary pain seems wrong and its wrongness cannot wholly be explained
by pointing toward negative effects on human beings.
Chapter 7
Animals, II: Animals as Food
7.1 Factory Farms & Industrial Agriculture

In what follows, four different arguments against factory farms are presented.
These are: the argument from intense suffering, the argument from negative
environmental effects, the argument from harm to public health, and the
argument from pricing (or economics).
7.1.1 Life on Natural Farms
For information on Life on Natural Farms, see PDF in ANGEL.
7.1.2 Life on the Factory Farm
For information on Life on Factory Farms, see PDF in ANGEL.
7.2 Arguments Against Factory Farms

For information on Life on Factory Farms, see PDF in ANGEL.
7.2.1 Argument 1: The Argument from Suffering
For the Argument from Suffering, see PDF in ANGEL.
7.2.2 Argument 2: Environmental Destruction
While the intense suffering that animals face on factory farms might serve as
one reason to abstain (or even protest against) the purchase of animal products,
a second reason concerns the effect that such farms have on the environment
(see Argument 7.1).1
How might P1 be supported?
1 For a detailed account of the environmental effects of CAFOs, see http://www.cdc.gov/
nceh/ehs/docs/understanding_cafos_nalboh.pdf
7.2 Arguments Against Factory Farms 97
P1 Factory farms and industrial animal production results in serious

negative environmental effects.
P2 Purchasing animal products directly supports and indirectly
condones serious negative environmental effects.
P3 We ought, all things considered, to avoid doing anything that
directly supports and indirectly condones serious negative envi-
ronmental effects.
C Therefore, we should not purchase products produces by factory
farms.
Argument 7.1. Argument Against Factory Farms from Environmental Effects
air pollution: there is more than 40 times more fecal waste produced by
animals at CAFOs than human beings, and the decomposition of such waste
pollutes the air (e.g. there is 8x more ammonia pollution from chickens than all
industrial sources (Gruen, 2011, p.87).
water pollution: excess phosphorus and nitrogen from poultry manure gets
into the water, stimulates algae growth that (when the algae dies) consume
oxygen and thus suffocates fish.
climate change: livestock produce (14-22 percent) more greenhouse gas than
every form of transportation combined (thus rather than buying an eco-friendly
vehicle, it would be more environmentally friendly to stop supporting animal
production).23
water-consumption: cows consume 990 liters of water to produce one liter
of milk.
Electricity
Transportation 32%
28%
5%
Residential
5%
20% 9% Commercial
Agriculture
Industry
Figure 7.1. U.S. Greenhoues Gas Emissions from Economic Sectors, 2012
Thus, even if one does not recognize the suffering of animals as a legitimate
reason to abstain from animal products, Argument 7.1 argues that if one cares
about the environment, then abstaining from such products is required.
Question: Taking a look at Figure 7.1 and
2 While animal production only produces 9 percent of CO2, it accounts for 65 percent of Figure 7.2, would reducing the production of
the nitrous oxide (296 times as warming as CO2), 37 percent of the methane (23 times as
warming as CO2), and 64 percent of the worlds ammonia (acid rain). For more on this, see animal production lead to a decrease in green-
http://www.un.org/apps/news/story.asp?newsID=20772#.VE50zCLF-uI). house gases? If yes, do you find this a convinc-
3 See also http://www.epa.gov/climatechange/Downloads/ghgemissions/ ing reason to push for a reduction in the use
US-GHG-Inventory-2014-Main-Text.pdf of animal products? Explain your reasoning.
98 Animals, II: Animals as Food
Livestock
35%
53% 8%
Fuel Combustion
5%
Land use and forestry
Crop Cultivation
Figure 7.2. U.S. Greenhoues Gas Emissions from Agriculture, 2012 (some
rounding)
7.2.3 Argument 3: Public Health
Putting aside the suffering of animals and the environmental damaged caused
by factory, a third reason against factory farms is that they negatively impact
human health in a variety of different ways. First, animal waste dumped into
water can lead to infection if swam in while concentrated animal waste odor
can cause respiratory problems. Second, in order to increase animal growth and
to live in the cramped quarters of factory factory farms, animal feed and water
is often supplemented with antibiotics.
Definition antimicrobial
An antimicrobial is something that kills or inhibits the growth of a
microorganisms, e.g. antibacterials (antibiotics) inhibit or kill the growth
of bacteria, antifungals inhibit or kill the growth of fungi, antivirals inhibit
or kill the growth of viruses.
One worry is that overuse of antibiotics creates drug-resistant bacteria that

can pose a threat to human health. The claim here is that there is a positive
correlation between the use of antibiotics in animal feed and water and antibiotic-
resistant, food-borne illness in humans. Humans who contract these drug-
resistant illnesses end up being hospitalized and infect others. For example,
(Gruen, 2011, p.91) points to a study that indicates that approximately two
million people were infected with drug-resistant bacteria in hospitals and 90,000
of those two million died.
Definition pandemic
an epidemic (large-scale disease) that begins with a novel pathogen that
spreads to numerous humans across multiple continents, e.g. smallpox,
HIV, tuberculosis.
Third, in addition to health risks as a result of direct human exposure with

pathogens in animal waste or food, some research suggests that eating red meat
is linked to an increased mortality rate. For example, a study done by Hu et al.
at the Harvard School of Public Health found that individuals who consumed the
largest quantities of red meat had the highest mortality rate. More specifically,
individuals who ate an extra serving of red meat had an increased mortality
7.2 Arguments Against Factory Farms 99
rate of 13% (while those who had an extra serving of processed red meat had
an increased mortality rate of 20%).4
P1 Factory farms and industrial animal production results in a

number of serious (both actual and potential) public health
problems.
P2 We ought, all things considered, to avoid doing anything that
directly supports or indirectly condones something that would
jeopardize public health, e.g. sneezing on people, smoking,
drinking and driving, sloth.
C Therefore, we should not purchase products produces by factory
farms.
Argument 7.2. Argument Against Factory Farms from Public Health Effects
Question: What do you think of the argu-
Further Thoughts: The Argument from Public Heath ment that we ought to avoid purchasing animal
products produced by factory farms because it
Argument 7.2 asserts that we should not purchase products produces by factory farms is a public health concern?
because of certain health-risks associated with eating animal products. One such
risk in particular is antibiotic resistance in humans due to eating meat. However,
there is also another food related issue that poses just as much of a threat to human
health, whether you are a carnivore or an omnivore. This issue is food-borne illness
contracted during the shipping, prepping, and cooking processes of food. Even though
there have been cases of food-borne illness linked back to the quality of the meat and
the unsanitary conditions that farm animals live in, there are still many other ways
that people can become deathly ill from food-borne illness, e.g. Escherichia coli and
Salmonella.
When food is held at temperatures between 41 degrees Fahrenheit and 135 degrees
Fahrenheit for a certain amount of time, this subjects the food to what is called the
Temperature Danger Zone. This is when the food will be most prone to food-borne
illness causing bacteria. This doesnt happen with just meat. It happens with many
other foods, such as vegetables. The Temperature Danger Zone can be reached during
the shipping process of the food from distributors to handlers, or during the prepping
and cooking process by the food handlers (see Figure 7.3). In the case of meat, if the Figure 7.3. "Dinner" taken by Katherine
meat is not cooked to the proper internal temperature that is specific to each type of Kauffman on October 30, 2014 at West Din-
meat, it can be just as dangerous as it would be if the animal was diseased when it died. ing Hall at Penn State University. This pic-
The same idea applies to the preparation and cooking of vegetables as well. Even if ture shows an example of a meal that any-
humans are acquiring immunities to antibiotics, properly handling foods can decrease
body might eat. The plates have a variety
the amount of pathogens that people will become exposed to in the first place. 1 in 6
people contract food-borne illness each year partially due to food handlers mishandling of food, including vegetables and meat, so a
food, and these illnesses can ultimately result in death. Katherine Kauffman carnivore or an omnivore might eat certain
food from this meal. The vegetarian wouldnt
choose to put ham on their salad or eat pizza
with chicken on it. If this food wasnt han-
7.2.4 Argument 4: Pricing Arguments
dled properly during shipment or while it was
prepared, the person could become ill with a
One of the arguments in support of factory farming is that the use of such food-borne illness whether or not they ate the
industrial techniques results in inexpensive animal products. While such tech- meat. Their illness doesnt have to be a direct
niques may introduce significant suffering to animals as well as environmental result of the antibiotic resistance due to meat
and public health risks, it nevertheless results in inexpensive, protein-rich food consumption, because even a vegetarian who
for people who normally could not afford it. In addition, CAFOs provide jobs eats meat could become ill with food-borne
to workers, while taxes on these CAFOs help fund schools and other local illness after eating a meatless meal with no
infrastructure. added antibiotics.
Objection 1. P1 is false. While industrialized animal production may produce

inexpensive, protein-rich food, and while it may be cost-effective for the producer,
it is not cost-effective more generally. There are a variety of costs absorbed
by the public that were the factory farm to pay for, producing animals in
4 From Wein, Harrison. 2012. http://www.nih.gov/researchmatters/march2012/
03262012meat.htm
P1 Factory farming is the most cost-effective way to make protein-

rich food.
P2 Selling protein-rich food that people can afford is a good thing.
C Therefore, factory farms are the best way to produce protein-rich
food that people can afford.
Argument 7.3. Economic Argument for Factory Farms
this way would not be productive. That is, there are health costs, financial
Question: Putting aside the issues of suf-
costs (e.g. decreased property values) for those who live nearby, financial costs
fering to animals, all costs considered, do
for other industries (e.g. fishing), government subsidies, costs associated with
you think that factory farms are a more
environmental cleanup. As Gruen (2011, p.92) writes the price of a pork chop
economically-wise choice? If you are unde-
or a chicken wing does not reflect the truth costs.
cided, what sorts of information would you
want to know in making this decision?
P1 Factory farming is not the most cost-effective way to make
Question: Are the arguments from suffering,
protein-rich food once all costs are considered.
from environmental harm, from harm to public
P2 It is not acceptable for factory farms to divert costs associ-
health, and from harm to the economy intel-
ated with factory farms onto non-consumers (e.g. vegetarian
lectually exhaustive of all of the reasons why
taxpayers).
someone might be against factory farms? If
C Therefore, factory farms are not an acceptable way to produce
not, what other reasons are there for being
protein-rich food that people can afford.
against factory farms? For example, if you
dont use animal products, does one (or a com-
Argument 7.4. Economic Argument Against Factory Farms
bination) of the arguments mentioned capture
the reason why you dont use animal products?
Question: Are the combination of the ar-
7.3 The Limits of Vegetarianism guments from suffering, environmental harm,
harm to public health, and harm to the econ-
omy intellectually persuasive? That is, could
In previous sections, a number of arguments against factory farms were pre-
you convince a rational and intelligent person
sented (see Figure 7.4). These arguments invoke a mix of ethical and practical
with no strong views on the issue of factory
considerations about whether purchasing animal products from factory farms is
farms to be against factory farms? Could you
something individuals should be doing.
convince someone who who used animal prod-
ucts regularly (e.g. eats meat three times a
Arguments Against Factory Farms
week) to use less animal products? Could you
convince a family member during Thanksgiv-
Suffering Arguments ing? Alternatively, if you were to be criti-
cized for using animal products, how might
Health Arguments Environmental Arguments you respond to the four arguments (suffering,
environmental harm, harm to public health,
economic)? What would would these conversa-
Economic Arguments tions look like?
Question: Which of the four arguments do
Figure 7.4. Arguments Against Factory Farms you find most persuasive? Which do you find
least persuasive?
Assuming that there are strong reasons for avoiding products produced by Question: What additional factors would be
factory forms, this conclusion opens up two different types of vegetarianism necessary to get someone to stop using ani-
(against the omnivore and extreme purely meat-eating positions): mal products? That is, assuming these ar-
Definition Universal (Absolute) Vegetarianism guments are rationally persuasive and using
animal products produced by factory farms is
Killing or eating animals is always unacceptable. It is never acceptable to clearly wrong, people might nevertheless still
kill an animal or to knowingly eat animals as food. do what is wrong. What other things are re-
quired to get someone to stop using animal
products?
7.3 The Limits of Vegetarianism 101
Definition Contextual (Conditional) Vegetarianism

The killing or eating of animals ought to (on the whole) be avoided, but
it is acceptable under certain circumstances. There are some contexts
where it would be acceptable to either kill or eat an animal.
Definition Omnivore
A person whose diet consists of a variety of food sources (including
animals) and (at least in practice) contends that there is no conditions
required to make the eating of meat acceptable (i.e., you can eat meat
products if you wish).
Definition Meat Eater

A person whose diet consists solely of meat products.
7.3.1 Starvation: Us or Them?
One argument that might be raised against universal vegetarianism is starvation.

We can imagine progressively dire and extreme circumstances where it might
not simply be morally permissible to kill and eat an animal, but it might be
morally required.
Example 1
Suppose, for example, you are lost in the woods for several weeks and are
starving to death. You come across a rabbit that appears to be nearing
its last days of life. You could kill it, eat it, and thereby survive (perhaps
this would give you the strength to find your way back to civilization) or
you and the rabbit can live out your last few days of life in the woods
before the rabbit dies of natural causes and you die of starvation.
Example 2
Suppose you and your five-year-old child are lost in the woods and you
are starving. While you might decide that you cannot kill an animal to
preserve the continuation of your own life, you have a responsibility for
the continuation of your childs.
Example 3
Imagine that you are starving, have a gun, and there is a grizzly bear
charging you. You could let the animal devour you on the spot, or kill
the grizzly bear and then eat the bear.
Lets call one argument for the contextual form of vegetarianism over a universal
form of vegetarianism, the Argument Against Universal Vegetarianism: From
Starvation (see Argument 7.5).
Question: Do you see any problems with
Argument 7.5?
P1 Universal vegetarianism says that it is never acceptable to kill

and eat animals.
P2 There is at least one condition under which killing and eating
animals would be acceptable, e.g. where not killing animals
would lead to human death
C Therefore, universal vegetarianism is false, and thus contextual
vegetarianism is the only suitable vegetarian option.
Argument 7.5. Argument Against Universal Vegetarianism: From Starvation
7.3.2 Limited Access
Another argument against universal vegetarianism is that it might be unreason-

able to ask certain individuals to abstain from eating meat. Individuals living in
Arctic areas might rely on it for a primary source of food and having them ship
in vegetarian alternatives might do more harm to animals than good. While
there are a number of articles and blog entries about eating a vegetarian diet
on a budget, the central difficulty for some (not-necessarily poor) people isnt
simply about being able to afford non-meat foods but getting access them.
One study (Franco et al., 2009) found that 24% percent of black individuals in
Baltimore (a sizable chunk coming from poor communities) had limited access
to healthy food (in comparison to 5% of white individuals). The idea then
is that while certain poor individuals might be able to eat canned beans and
rice everyday, they dont have access to healthy vegetarian options. Thus, so
the argument might go, universal vegetarianism is false as it requires poor
individuals to limit their already constricted dietary options.
Ramen 12-pack $2.22 at Walmart

Starkist 4-pack Tuna $5.34 at Walmart
Meal Total $0.19 + $1.34=$1.53
Table 7.1. Omnivore Diet on a Budget
Black Beans, 12 cans $14.91 at Walmart

Walmart Brand White Rice, 10lbs $14.88 at Walmart
Meal Total $1.24 + $0.74=$1.98
Table 7.2. Vegetarian Diet on a Budget
7.3.3 Health Issues
While there are a range of health issues associated with over-consumption of

animal products, there are a range of health issues associated with not eating
any meat. The central health concern is B12 deficiency. B12 is found in
animal rather than plant food sources and B12 deficiency, which takes years for
symptoms to show, can cause serious health issues. One study showed that 5%
of omnivores suffer from B12 deficiency as compared to 68% vegetarians and
83% of vegans.5 Non-meat-eaters tend to have lower levels of creatine6 which
5 Vitamin B-12 status, particularly holotranscobalamin II and methylmalonic acid concen-
trations, and hyperhomocysteinemia in vegetarians. http://ajcn.nutrition.org/content/

78/1/131.long
6 The influence of creatine supplementation on the cognitive functioning of vegetarians and
omnivores. http://journals.cambridge.org/action/displayAbstract?fromPage=online&
7.3 The Limits of Vegetarianism 103
plays a role in brain function.7 Other studies showed that vegetarians tend to
have greater deficiencies in protein, omega-3, omega-6, calcium (in vegans), and
iron (although some of these may be due to not eating a healthy vegetarian diet
than being vegetarian).
The argument then is that while a vegetarian option might be more humane,
environmentally friendly, health-friendly, and economic option, universal vege-
tarianism is false. In order to ward off nutritional deficiencies, it is acceptable
to deviate from a strict vegetarian diet.
Further Thoughts: Defying the Limitations of Vegetarianism

There are two different levels of vegetarianism. One level is universal or absolute
vegetarianism. Universal vegetarianism is defined by the attitude that the killing
or eating of animals is always unacceptable and animals should never knowingly be
consumed for human benefit. The second level of vegetarianism is contextual or
conditional vegetarianism where the killing or consumption of animals should be
avoided however, there are some circumstances where it would acceptable to kill or eat
an animal.
Within class, we discussed some limitations of vegetarianism; limited access to veg-
etarian foods, health issues, social disruptions, dead animals, and the consumption
of animals when starvation is apparent. I will be focusing primarily on the health
concerns that critics believe universal vegetarianism generates.
In short, I will argue that with the proper resources and education, the universal
vegetarian diet can provide all of the vital nutrients if the proper foods are consumed
and is preferable (from the standpoint of health) to the omnivores diet.
First, one criticism to universal vegetarianism is that a universal vegetarian diet, if
done incorrectly, can lead to severe vitamin and mineral deficiencies. Critics of the
vegetarian diet claim that there are too many vitamins and minerals lacking from an
all plant-based diet especially Vitamin B-12, which is vital for cognitive development. Figure 7.5. A photograph of myself with
However, this can be fixed with a supplement, therefore leading to this argument being two of my favorite thingscarrots and puppies.
invalid. While vegetarians should not rely solely on supplements, they are a great way These two photos radiate my love for plant-
to boost any lacking component in their diet. based foods and of course animals
Second, if health concerns are the primary reason for determining a particular diet,
then the vegetarian diet (of any particular variety) is preferable to the omnivore or
the purely-meating-eating diet. Animal products are packed full of cholesterol and
saturated fat that, if consumed too readily, can lead to a higher risk of contracting
heart-related diseases. Heart disease is the number one killer in America and that is
due to the high consumption of animal products within our nation. In addition to
increased risk of disease, the consumption of animal products is related to acne and
wrinkles. If one were to switch to a vegetarian diet, there health would sky rocket. The
power of fruits and vegetables are so powerful; they offer plentiful vitamins, minerals,
fiber, antioxidants, and of course, they taste delicious (see (Figure 7.5)!
Third, aside from the plentiful physical health benefits a vegetarian diet can present,
a plant-based diet can enrich a persons spiritual health. Imagine yourself taking a
knife to an innocent cow; the first stab, the cow is overwhelmed with a sense of pain,
and all it can wonder is why me? As the cow is being slaughtered so many negative
energies of pain and sorrow are flooding through the animals body. Once the animal
is dead, that energy remains within it, and then once sold for human consumption,
that negative energy is being stored within that persons body.
Now, not everyone will agree with my concept of energies, however it is one particular
outlook on life that I will never let go of. Animals have a right to life just as humans
do. And by always exemplifying love and care to them rather than harm and death,
humans can better their heart and soul by eating fruits and vegetables rather than a
living, breathing, animal with the ability to feel pain. So in conclusion to the critique
that a vegetarian diet is more harmful than helpful, I fully disagree. The benefits of
decreased risk for diseases, an enriched soul, clear skin, a longer lifespan, and being able
to view every living being as an equal are more important all outweigh any negative
comment about vegetarian. More power to the animals! Maddie Bunnell
aid=8207518. See also http://www.ncbi.nlm.nih.gov/pubmed/14600563

7 http://www.ncbi.nlm.nih.gov/pmc/articles/PMC1691485/
7.3.4 Dead Animals and Social Disruption

Example 1 Mistaken Order
Suppose you are a universal vegetarian, you are at a restaurant, and order
what you think to be a vegetarian dish (e.g. a salad). However, when
your salad arrives, you see that the chef inadvertently put chicken, bacon
bits, and egg into it.
Example 2 Grandparents
You are at your grandmother and grandfathers home. They are looking
forward to seeing you as it has been over a year. Your grandparents are
so excited that they have prepared a special meal that it took them all
day to make. It is a roast. Your grandparents tell you about how they
went to the butcher to get the roast, the conversations they had with the
butcher, and the time they spent preparing the roast. They are excited
for you to try it and are likely to be very disappointed if you decline.
In both cases, the universal vegetarian seems to be put in a circumstance where

it might be advisable to temporarily abandon their commitment to not eating
meat. In the restaurant case, you can not eat the meat (or send the dish
back) and the meat will be wasted (the animal died for nothing) or you can
abandon universal vegetarianism. In the grandparents case, you can tell your
grandparents that you dont eat meat and their feelings will be hurt or you can
abandon universal vegetarianism.
7.3.5 Farming Animals Humanely
A final condition under which it might be acceptable to eat animals is if they

were raised in a humane way. We already considered one type of argument for
this (see ANGEL PDF).
7.4 Summary: UV, CV, Omnivore, or Meat Eater

We have considered a number of reasons why, on the one hand, using animal
products might be wrong from the standpoint of some ethical theory (conse-
quentialism, rights theory) or that it should be avoided on the basis of our
moral intuitions (the argument from suffering) or other ethical-practical consid-
erations (public health issues, environmental issues, economic issues). These
arguments suggested the conclusion that it is never acceptable to kill or eat
animals (universal vegetarianism), but this too was subject to a number of
objections and seemed to make contextual vegetarianism (the view that while
eating meat ought to be avoided, there are some acceptable conditions under
which it might be acceptable to kill and/or eat animals) the more defensible
position. Nevertheless, contextual vegetarianism is not without its problems for
it is difficult to give an exhaustive account of all of the conditions that make it
acceptable to use animal products. Question: Given the range of different posi-
tions you can take with respect to using animal
products, which option do you think is the most
intellectually defensible? Which stance best
reflects your current practices?
7.4 Summary: UV, CV, Omnivore, or Meat Eater 105
Universal Vegetarian Omnivore
Contextual Vegetarian Only Eats Factory Farm Meat

Chapter 8
Life
8.1 Introduction
In chapter 6 and chapter 7, various questions were raised about what non-human
beings should factor into our moral consideration and to what extent. In this
discussion, several arguments were put forward to exclude certain non-human
beings, specifically non-living beings, those incapable of feeling pain, and those
that seem to lack consciously-held desires. The thrust of this line of argument
was directed at limiting the scope of moral consideration to beings much like
ourselves.
We might, however, question this whole line of argument and wonder what our
ethical responsibilities are to non-human and non-animal beings, e.g. plants,
rivers, mountains, and so forth. Are these things intrinsically valuable and
deserving of our moral respect in a way that we cannot use these things in any
way whatsoever? Or, is the value of these beings simply found in how they can
benefit human beings (and maybe animals)?
In this chapter and chapter 9, we reconsider various proposals that things like
plants, rivers, mountains, and landscapes are deserving of our moral respect
beyond the value they provide to humans?
8.2 The Moral Worth of Plants

It is uncontroversial that plants have instrumental value. And, we ought to be
concerned about plants insofar as it has an effect on beings that matter, i.e.
humans (and maybe animals).
Definition Instrumental Value

An object x possesses instrumental value insofar as it can be used to
attain something else of value. That is, x is valuable not in itself but to
the degree it allows for attaining things that are valuable in itself.
Insofar as plants have instrumental value, it can be said that we have indirect
duties to plants.
8.2 The Moral Worth of Plants 107
Definition indirect duties

A has an indirect duty to B if and only if A ought to act in such and such
way with respect to B, not because of any inherent feature of B itself,
but in virtue of the fact that As actions toward B fulfills a direct duty A
has to some being that is inherently valuable.
Example 1
An earlier example we considered was the claim that human beings may
have indirect duties to animals. That is, we have a duty (obligation)
not to torture animals because doing so might increase the likelihood of
treating human beings poorly (and we have a direct duty to humans).
Why and how do we have indirect duties toward plants? Indirect duties stem
from the fact that plants have instrumental value for human beings and so they
can be used in ways to make the lives of humans better or worse. Plants satisfy
certain material needs in the form of medicine, food, and the production of
O2 and perhaps even aesthetic needs insofar as they are a part of beautiful
places (e.g. flowers are nice to look at). Thus, insofar as plants serve these
two needs, it can be argued that insofar as we care about how our treatment
of plants effects human beings, we have certain duties or moral obligations to
plants. What this means, practically speaking, is that we cannot treat plants in
any way we feel.
Question: Briefly consider some ways in
One question then is whether our concern for plants can be more encompassing? which harming plants might be considered
As Belshaw (2001, p.122) puts this claim: morally wrong solely because it would lead
Many people argue that it is not simply because of their usefulness to negative effects for human beings.
that plants matter, not simply because and when we like the look
of them that their destruction is wrong. We ought to be concerned
for plants just for their own sake, and to see that as living things
they, as well as, even if not as much as, animals, have a claim to our
consideration.
That is, we might consider a different understanding of our various ethical
obligations to plants by adopting what is called a biocentric ethics.
Definition Biocentric Ethics
An ethical theory that contends that all life possesses intrinsic value.
Definition Intrinsic Value

An object x possesses intrinsic value insofar as x has a good of its own
(independent of what it can be used for).
Insofar as something has intrinsic value, we might say that our duty to that
thing isnt indirect but direct. That is, since plants are objects worthy of
respect and plants have value independent of the purposes for which we might
use it, practically we cannot use plants in whatever way we see fit. We cannot,
for example, destroy all of the plants of a particular species or subject plants to
horrible environment conditions.
108 Life
Definition direct duties

A has an direct duty to B if and only if B has some inherent feature
making B worthy of respect.
In asserting that plants have intrinsic value and that we have direct duties to
plants, what is being asserted is that we can treat plants badly and this bad
action is not derivative of a badness down to humans. That is, we can treat a
plant better or worse (in the ethical sense) independently of how this treatment
effects human beings (or animals). This is not to say that plants are shown
to be equal in moral worth to human beings and that human beings would be
strictly prohibited from eating plants (assuming that plants have a right to
life). What it instead would assert (at least to start) is the vague claim that
human beings cannot use plants in whatever way they see fit, i.e., we could say
that someone was doing something morally wrong by treating a plant in some
particular way that we identified as not respecting plants.
Indirect Duties
Duty toward Plants?
Direct Duties?
Figure 8.1. Direct Duties to Plants?
But the idea that plants are intrinsically valuable, deserving of respect, and
hoisting certain direct duties on human beings strikes many people as rank
nonsense and counter to common sense. But those who believe that we do have
such duties to plants argue that anything that might be harmed, benefited,
diminished, hurt, helped is deserving of respect and has intrinsic value. They
argue that (i) plants can feel pain and so we have a direct duty not to cause
them pain or (ii) plants have interests and rights, and we thus have certain
direct duties not to interfere with a plants interests.
8.2.1 The Pain of Plants
Some individuals have claimed that plants feel pain. For example, Grover
Cleveland Backster Jr. (who worked for the Army Counter-Intelligence Corps
and CIA) asserted that tests done using polygraphs showed that plants feel fear
prior to the burning of their leaves.1 More recently, there have been several
television episodes showing experiments that appear to demonstrate that plants
do, in fact, feel pain.2
Question: Do you think plants feel pain?
Objection 1. Various experiments purporting to show that plants feel pain Consider the reaction of the plant and your
only show that plants respond to electrical current. This confuses responding to own experiences of physical pain. In what ways
a harmful stimulus with the experience of feeling pain. We can imagine a robot do the two differ?
with certain sensory receptors such that whenever the receptors are activated,
the robot pulls away and grimaces, but insofar as the robot does not process
this information emotionally as unpleasant, we cannot, strictly speaking, say
the plant robot feels pain.
Question: Suppose that it was discovered
Lets suppose that we dont know whether plants feel pain. Is there any way to that plants do feel pain, is the argument that
argue that plants do feel pain? One possible argument might be made for the plants feel pain and therefore are deserving
1 Robert Carroll (11 January 2011). The Skeptics Dictionary: A Collection of Strange of respect (and thus we have direct duties to
Beliefs, Amusing Deceptions, and Dangerous Delusions. John Wiley & Sons. pp. 294296. them) persuasive?
2 Smithsonian Channel: Do Plants Respond to Pain, Mythbusters Episode: Plants Have
Feelings.
case of pain-feeling in plants is (see Argument 8.1
P1 It was previously thought that new-born babies and animals

did not feel pain.
P2 It was later discovered that they do feel pain.
P3 Currently, it is not thought that plants feel pain.
C Therefore, it will ultimately be discovered that plants do feel
pain.
Argument 8.1. The Argument for Pain in Plants
This argument is problematic for a number of reasons.

Objection 2. Explosive. The argument is explosive in that the argument
can be used to assert that inanimate objects feel pain. Since, currently it is
not thought that rocks feel pain; therefore, it will ultimately be discovered that
rocks do feel pain.
Objection 3. Invalid and Inductively Weak. Not only is it possible for
the premises P1, P2, and P3 to be true and the conclusion to be false (i.e., the
argument is invalid), but there isnt any evidence to support the conclusion.
In fact, there is evidence supporting the negation of the conclusion in that (i) Question: Argument 8.2 seems to get things
plants observably react the same way to pain-inducing actions (e.g. burning of backwards. It awards rights (moral status) to
leaves) and (ii) plants lack the same inner physiological structures that make plants (and thereby asserts we should have
pain possible. direct duties to plants) by saying that doing
so would be beneficial for the environment.
That is, it asks us to believe a fiction: you
8.2.2 An Instrumental Argument for Rights in Plants ought to believe that plants are intrinsically
valuable because it would be helpful to fulfilling
Lets suppose that plants cannot feel pain. We might get at the conclusion our indirect duties to plants. Are there any
that plants have intrinsic value in another way. Namely, we might argue that other cases where believing a false ethical claim
awarding plants rights (or some kind of moral status) would be beneficial to would be ethically beneficial?
the environment at large.
P1 We ought to do what is necessary to help the environment.

P2 It would benefit the environment if we were to given natural objects
rights.
C Therefore, we ought to give natural objects rights.
Argument 8.2. The Simple Argument for Rights in Plants
Objection 4. This sort of argument does not show that plants are the types
of things deserving of rights, only that it would be beneficial for us to treat
plants as having rights. On this account, it isnt really the case that we have a
direct duty to plants (or they are worthy of our respect), only that in order to
maintain their instrumental value, it might be beneficial for us to trick ourselves
into thinking that plants are things worthy of respect and thus deserving of
rights.
Further Thoughts
The planet Earth is made up of many different living beings, all of which are needed in
order to maintain a delicate balance. The sun feeds the plants, animals eat the plants,
Figure 8.2. Dead Plant. I took this pho-
and then other animals eat them. All of these parts are essential to the system. Plants
however, do not deserve the same moral obligation as the rest of the living beings. tograph on December 7, 2014 in my dorm
They are only needed because they are instrumentally valuable. room.Humans have no moral obligation to-
wards plants because they cannot feel pain.
110 Life
The main reason that plants should not be given the same moral obligation of animals
is that they are not able to feel pain. Plants are able to react to stimuli though. For
example, when grass is cut it releases chemical compound that acts as a distress signal.
Some may say that this is proof that plants can feel pain, but this is not the case.
Plants do not have pain receptors or a nervous system. This means that they will not
experience pain in the same way that humans do. Plants will not go through suffering;
they will merely react to it.
?? is a dead plant that is in my dorm room. I forgot to water it recently and it died. I
do not feel any remorse over this. It does not feel pain, so I have no moral obligation
towards it.
Another reason is that plants do not have conscious interests. Humans have a brain
and will do what they want to do. The same goes for animals, but this is not seen
in plants. In some instances, plants will grow towards the sunlight. Some see this as
a conscious interest. Although it may appear this way at first, they are not actively
thinking that they want the sunlight. They do this because of the hormone auxin. It
causes them to find the shortest route to sunlight, and then grow in that direction. It
is the cause of a chemical reaction, and not an interest.
The only reason that humans have to treat plants with some amount of respect is that
they are instrumentally valuable. Humans need them in order to create medicine for
illnesses. Also, plants are essential to the environment. Without them all of the animals
that eat them would die, which would lead to the death of humans too. Humans
cannot go around destroying forest because this would be detrimental to us. We need
plants and that is why we value them.
One main criticism to this argument to this is that people in a coma cannot consciously
feel pain. If we follow the idea that if a being cannot consciously feel pain then we
have no moral obligation to them, then this means that we have no moral obligation
towards people in a coma. We could kill a person in a coma like a plant and feel no
remorse over it.
This is clearly not the case though. People in comas are treated with the same amount
of respect as any other person. They are taken care for, fed, and treated well. Some
may say that since we treat people in comas well that we should also treats plants
well. This idea does not hold up though. The people are able to recover from their
condition. It is possible that they will come out of it at some point. This is not true
for plants. They will never be able to consciously feel pain, so they should receive no
moral consideration. Ryan Kirby
8.2.3 Interests and Rights of Plants
Drawing on the assumption that we have a direct duty not to harm something
or someone that can be harmed, even if we assume that plants cannot feel pain,
we might nevertheless contend that plants can be harmed. That is, we might
contend that plants fall into the scope of moral consideration and we have direct
(moral) obligations to them since plants have interest and to interfere with these
interests by way of killing them, thwarting their growth, or subjecting them to
miserable conditions would be wrong.
That is, lets assume then that plants are not capable of feeling pain. We might
nevertheless still maintain that plants can be harmed in recognizable ways, i.e.,
we might harm plants by interfering with their interests.
P1 Plants are things that might be directly harmed or benefited (i.e.,

plants have an interest in not being harmed).
P2 Anything that can be harmed or benefited (and thus has interests)
is deserving of rights.
C Therefore, we ought to give plants rights.
Argument 8.3. The Interests Argument for Rights in Plants
There are two lines of criticism with respect to Argument 8.3. The first line of
criticism asserts that it is rank nonsense to say that plants have interests since
interests depend upon having a mind and plants lack minds. The second line of
criticism contends that even if we assume that plants do have interests, it is
impossible to determine what these interests are and so attributing rights to
plants yields no practical consequences.
Plants Have Interests
O1: Interests Depend Upon Having a Mind
O2: Impossible to Determine a Plants Interests
Figure 8.3. Do Plants Have Interests? Two Objections
Lets consider the first objection in a few different forms (see Objection 5 and
Objection 6.
Objection 5. P1 is false. In order to have interests, one needs to be able to
consciously feel pain (interests are defined in terms of pleasure and pain). Since
plants lack the capacity to consciously feel pleasure or pain, they lack interests.
Response 1. Belshaw (2001, p.127) responds to this objection by arguing that
plants can have interests in a sense and in this sense, what is in our interests
need not require a mental life or the capacity to feel pain: sentience may be a
sufficient condition of a creatures having interests, it is not immediately clear
why it should be considered necessary. What I want, and what is good for me
dont always coincide. So, while a drunk may consciously desire to drive home,
it uncontroversial to say that it is in that drunks best interest to get a cab,
walk, or hitch a ride with a friend. The drunk has interests that s/he is not
consciously aware of.
Objection 6. Interests Depend Upon Sentience of Some Sort Just
because something x can be said to be in my best interests yet I do not
consciously desire x does not mean that x being in my interests does not depend
upon mental life in some other way. That is, while the drunk may not consciously
be aware that it would be in his interests to drive home, we might say that it
is in his interests were he to be in a sober state and in full awareness of the
potential consequences that come with driving while intoxicated. That is, while
x is not in his interests insofar as he consciously desires x in the here and now,
x might be said to be in his subconscious interests (or his interests as a fully
reflective agent).
Insofar as plants do not have a subconscious and cannot be fully reflective, it
makes no sense to say something is in their best interests.
The second line of criticism states that even if we grant plants have interests, it is
nevertheless impossible to determine what is in a plants best interests. Belshaw
(2001, p.129) argues that determining the good of plants is uncontroversial; we
simply need to look to the internal mechanisms or principles of governance that
determine the proper development of those things over time. So, for example,
chopping down a sapling would be bad for it since the proper development of
the sapling would be to grow into a full sized tree.
Objection 7. The idea of their being a proper development of a natural object
is in that objects interests commits the appealing to nature fallacy.
112 Life
Definition The Appealing to Nature Fallacy

Any argument that infers from somethings naturalness to its goodness.
That is, x is natural; therefore, x is good.
Question: Take a moment to think of an

Belshaw assumes that just because something normally (naturally) develops example of why the appealing to nature fallacy
in a particular environment, we can attribute that it is in that things best is, in fact, a fallacy. That is, come up with
interests to be in that state. The problem with this claim is that it assumes an example where something that naturally
that how something naturally develops is how that thing should be.3 occurs might be regarded as bad.
Question: Can you think of any cases where
the natural development of a thing is not in
8.3 Biocentrism and Justifying Harm to Plants that things best interests?
Activity: Are plants valuable independently
One approach to ethics is to consider what characteristics make human beings of how they benefit human beings (or animals)?
intrinsically valuable. Once these characteristics are isolate, the scope of the Consider the various arguments for and against
moral community is expanded to the extent that other beings possess such plants being intrinsically valuable. Group A:
human-possessed characteristics. This approach might be called anthropocen- Pick out one that you find particularly per-
tric ethics suasive or come up with an argument of your
Definition Anthropocentric Ethics own. State that argument in clear terms and
cite some examples that might illustrate your
Human beings are superior to other living things and beings have intrinsic meaning. Group B: Review the various ob-
value only insofar as they approximate certain distinctly human capacities jections to the arguments for plants having
in some way. intrinsic value and consider several new ones.
Once Group A has supplied their argument,
We followed the anthropocentric approach in a number of arguments for including be ready to level an objection toward their
animals within the moral community, e.g. we have direct duties to animals argument.
because they feel pain like us.
In contrast to this approach is an ethics that awards intrinsic value to all living
things. This approach is known as biocentric ethics and the approach tends to
be committed to four main claims.
Definition Biocentrism
1. humans and all other living things are members of the Earths Com-
munity
2. all living things depend not only on the environment but in a state of
interdependence with other living things
3. all living things pursue their own good in their own way
4. human beings are not inherently superior to other living things
Lets consider two different forms of biocentricism: biocentric egalitarianism

and modest biocentricism.
Definition Biocentric Egalitarianism
The ethical theory that contends that all living things are inherently
valuable and that human beings are not superior to any other living thing
in the moral sense.
3 I am actually a little confused by what Belshaw is asserting since later Belshaw (2001,
p.128) writes that we can assert that something bad has happened to something even when
the event is a result of the workings of nature. I understand his claim that what is good for
cancer cells is bad for humans, but what I cant make sense of is how he can say this with
respect to things like genetic defects that lead to agonizing situations.
8.3 Biocentrism and Justifying Harm to Plants 113
Definition Modest Biocentricism

The ethical theory that contends that all living things are inherently
valuable yet human beings are superior to other living things in the moral
sense.
Both theories share the view that all living things are inherently valuable and
that harm to living objects requires some justification (we cannot destroy plants
willy nilly).4 Where there theories differ is with respect to whether non-human
living beings matter as much morally as human beings.
Assuming that plants can be harmed (in some sense), the biocentric position
contends that such harm requires justification (or reasons). What qualifies as a
reason that allows us to inflict harm on living things is an easy issue to settle at
the extremes but there are a number of hard cases that resist straightforward
analysis.
Justified Harm: harm to plants is justified in order to save animal life,
e.g., it is morally acceptable to eat plants or to use plants (e.g. trees) to
build a shelter.
Unjustified Harm: harm to plants is not justified when it involves
their wanton destruction, e.g., burning a forest for no reason, chopping
down a tree to watch it fall, watering your house plant with alcohol.
But there is significant middle ground between the justified killing of a plant
to save the life of another living being and the pointless destruction of living
things.
Example 1 Case 1, Building Your Dream Home
After much hard work and many prudent investments, you are ready to
purchase a home. While there are a number of suitable candidates in the
area you would like to live, but none meet your specific desires. So, you
find a plot of unused land and consider the possibility of purchasing
that plot of land, clearing away the trees that occupy it and building a
new home. Your new home will require the killing of more plants as part
of your home will be made of wood.
Is your harm to plant life justified?
Example 2 Case 2, Pool Party at My House!

Las Vegas currently relies on water from Lake Mead (a reservoir made
by the Hoover Dam in the Colorado River). The water levels have been
dropping over the last ten years, partly due to drought and partly due
to increased consumption by those living in the Las Vegas metropolitan
area. In order to meet the water demands of the 2 million residents and
40 million visitors to the Las Vegas area, the Southern Nevada Water
Authority (SNWA) has proposed to build a 15 billion dollar water pipeline
that would effectively siphon groundwater from across Nevada. The
Center for Biological Diversity has sued the SNWA, claiming that pipeline
project would siphon rural groundwater and turn meadows to dust.
Assuming that no human beings will be harmed by the water pipeline
4 In subsection 6.3.1, we considered the claim that all living beings should be considered
whenever we engage in some moral deliberation.

114 Life
and the ecological damage of turning the meadows to dust is offset in

other ways (lets just say planting a lot of trees in Pennsylvania). Is the
harm to plant justified?
Question: Assuming then that we need rea-

In other words, while there may be some clear-cut cases where of justified and
sons to harm plants, what type of reasons jus-
unjustified harm, there are a number of cases where our intuitions are not in
tify such harm?
consensus. That is, intuitions cannot be our only guide when it comes to these
borderline cases.
Further Thoughts: Biocentrism and Justifying Harm to Plants

The biocentric position states that human beings are not superior to other living
objects because we are all apart of the Earths Community (section 8.3). All living
things depend on each other for survival making us all equal in worth. Under this
theory, we must justify our reasons for harming plants. There are two categories for
the rationals to fall under: justified harm and unjustified harm. Things such as eating
plants for survival or using plants as shelter fall under justified harm, but actions
like burning a forest without reason or chopping down a tree are unjustified harms to
plants (section 8.3.1).
Looking at societys traditions, there are some actions that involve unjustified harm to
plants. For example, for decades, human beings have held the tradition of cutting down
evergreen trees for the sole purpose of decorating them with lights and ornaments to
celebrate Christmas (see Figure 8.4). The tree, itself, has no connection to the original
meaning of Christmas. It actually has a pagan history, but year after year we cut down Figure 8.4. Samantha Cressman; A pho-
the evergreen trees and place them in our homes to stare at and sing Christmas songs tograph of real Christmas tree that was cut
around. According to biocentrism, there is no justification for Christmas trees besides down and put in my friends house; Taken on
preserving a human tradition, which is not justifiable. We farm the trees, much like
we raise cattle, only to be cut down and die inside a house. Its a very short process
Dec. 21, 2010
and in the end the tree is removed from the house and left to die. But at this point
we are unconcerned with the trees inevitable end.
The obvious counterargument to the biocentric theory
is the anthropocentric one, which states that human
beings are superior to other living things and beings
have intrinsic value only insofar as they approximate
certain distinctly human capacities in some way. So
unless the other living things have human characteris-
tics, they are below human beings therefore giving us
the right to do whatever we want. In this way, we are
justified in killing the trees because we can overpower
them and the trees are below us.
The problem with this approach is that it could poten-
tially bring the demise of the planet and mankind. If
we take this approach to heart and follow these ethics,
we would be allowed to destroy any nonhuman-like
living things i.e. trees. Without trees, we would not
be able to survive because they provide clean air for
us to breathe. There must be a balance between the
Figure 8.5. Samantha two theories.
Cressman; A photograph of
an alternative Christmas tree Thats where the modest biocentric approach comes
made out of books in Web- into play, which states that plants and other living
sters Cafe; Taken on Dec. 7, things have intrinsic value, but human beings are
2014. still superior (section 8.3). We must be conscious
of our actions and how they may affect the planet.
Returning to the Christmas tree example, we can still
uphold our holiday traditions without harming the
evergreens. Nowadays, there are fake Christmas trees made out of plastic that can
be purchased at stores. The trees can last for years, unlike a real tree that is very
short lived and requires constant care. It is also a one time purchase and can be easily
stored away during other times of the year. Or you can even take a more abstract
approach with the Christmas tree (see Figure 8.5). The point is that we, as a society,
can keep the tradition without destroying the earth and the environment we live in.
Samantha Cressman
8.4 Summary 115
8.4 Summary
In this chapter, our discussion focused on the moral worth of plants. In particular,
our discussion focused on whether we have any special ethical responsibility
toward plants beyond those indirect duties stemming from the value that plants
have for us humans. In chapter 9, our focus shifts away from living things like
plants and animals to natural, nonliving things like rivers, species, and land.
Chapter 9
Non-Living Things
Lets suppose that arguments purporting to show that all and only living things
are intrinsically valuable and thus objects of direct moral concern are seriously
problematic. That is, lets suppose that arguments purporting to show that
what makes something intrinsically valuable is that it is life are critically flawed.
If we accept this assumption, it is not necessarily the case that living things
lack intrinsic value or fail to be objects of direct moral concern. Instead, it
may simply be the case that being a life form does not make something morally
important.
natural objects
life
animals
Arg.1: Pain: NO
humans
Arg.1: Interests: NO
Figure 9.1. What non-human beings should be included in the scope of our
moral considerations?
In this chapter, we investigate arguments that extend the scope of moral concern
beyond that of animal life (see chapter 6 and chapter 7) and life in general (see
chapter 8) to a variety of different natural (not necessarily living) things.
9.1 Rivers
Consider a set of things that we will call the Set of Natural, Concrete, Yet
Non-Living Objects (SNCNO).
9.1 Rivers 117
Definition Set of Natural, Concrete, Non-Living Objects

A set consisting of (i) concrete particulars (as opposed to abstract things
or general things) that are (ii) natural, (iii) non-living, and (iv) are not
primarily composed of living things.
Such a set would include as its members: rivers, mountains, canyons, deserts,
canyons, planets, stars, ephemeral streams, valleys, lakes, and oceans. It would
not include: canals and reservoirs (as these are man-made), forests or a grassy
knoll (as these are composed primarily of living things).
Question: What other types of things might
Do we have a direct duty to members of the Set of Natural, Concrete, Non-Living fall into this set? What types of things would
Objects? Are such things intrinsically valuable? be excluded? Try to think of an example that
Before answering this question, lets be clear about what the focus of the debate might seem to fall into the set but is, upon
is. Certainly, rivers can be polluted or destroyed and this can be considered deeper consideration, excluded
morally wrong from the standpoint that the river may provide important
resources for things that we grant moral consideration, e.g. humans. But what
we want to know if our actions toward non-living natural objects can be bad
in a way that we are doing something morally wrong. That is, bad in a way
that it ought not to happen, that we can be judged as having done something
wrong for having done it, and anyone who can stop contributing to it happening
should make an effort to do so and anyone who is contributing needs to stop
now or provide a reason for why they are doing this.
While members in SNCNO dont feel pain, such things might be in a better or
worse condition. Rivers can be polluted, sand dunes can erode, planets can be
destroyed. Since these objects can be put into a better or worse condition, it
might be argued that we have a direct moral obligation to treat such objects
with respect.
P1 Members of SNCNO can be put into a better or worse condition.

P2 Anything that can be put into a better or worse condition is
intrinsically valuable (requires of us certain direct duties).
C Therefore, members of SNCNO are intrinsically valuable.
Argument 9.1. Simple Argument for the Intrinsic Value of Non-Living Things
Objection 1. Argument 9.1 is parasitic upon the earlier argument that all
living things are intrinsically valuable as they have interests. If living things
are not morally considerable because they cannot be said to have interests,
then it makes even less sense to say that members of SNCNO have interests.
Canyons cannot be said to want (even in the metaphorical sense) to be dry or
wet. Deserts dont have a preference to be really hot and lack inhabitants or fill
with sprawling buildings.
Belshaw (2001, pp.149-151) argues that it can be uncontroversially said to be
bad for a thing to be destroyed even though it is not bad that the thing was
destroyed. In saying that it is bad for a thing to be destroyed he wants to latch
onto the intuition that somethings going out of existence is not good for that
thing. In saying that the thing being destroyed is not necessarily a bad thing,
he wants to latch onto the intuitions that (i) the destruction of certain things is
often good all things considered and (ii) individuals who are culpable in the
destruction of a thing should not always be judged as having done something
wrong.
118 Non-Living Things
P1 The destruction of B by some event x is bad for B.

P2 While Bs being destroyed in x is a bad for B, x may not be
bad all things considered.
P3 We should only say someone has done something wrong if they
have done something bad all things considered.
C Therefore, if A is partially responsible for x, A has not necessarily
done something wrong.
Argument 9.2. Belshaws Argument from the Non-Wrongness of Destruction
What could possibly justified P2? Belshaw points to several examples of how x
can be bad for B in that it leads to B 0 s destruction, but x can result in a lot of
good all things considered.
Example 3 Goodbye Nike Flats. Ill Miss You!
Here is an example that illustrates how we might say something is bad
for a certain thing even though it isnt bad on the whole (it makes use
of a non-natural object, but you can think of a natural object in its place).
I used to run races in a pair of Nike racing flats. One pair likely had a
thousand miles on it; the tread is falling off, the swoosh one one of the
shoes is missing, and it not usable on certain surfaces. Because of this, I
decided to recycle these shoes. According to Belshaw, while recycling is
bad for the shoes, my decision to recycle them cannot be said to be bad.
Question: Come up with your own example

So, Belshaw asserts that we can maintain the claim that the destruction of a
that illustrates Belshaws point of how destroy-
thing is bad for that thing even though it might not be bad that the thing was
ing something might be bad for that thing, but
destroyed. From this claim, he asserts two different consequences.
such destruction is not bad all things consid-
1. he contends that we should say that an individual has necessarily done ered.
something bad or wrong if they destroyed an object. Belshaw (2001, pp.151-
152) writes that The death of her guinea pig distresses my daughter, but
he was old, and in pain. Death was for the best. [. . . ]. It isnt at all
wrong to put an animal out of its misery.
2. even if we destroy something and the destruction of that thing yields
no negative consequences, Belshaw contends that destroying something
simply to destroy it is inherently bad. It isnt clear why he thinks this
but presumably it is because since destroying something simply to destroy
something is bad for the thing being destroyed, then there is no overriding
good that might justify the badness involved in the things destruction.
[T]here are, Belshaw (2001, p.152) writes, good reasons for thinking that
wanton acts of destruction microwaving the cat, trampling bluebells,
smashing icicles, slashing paintings are wrong in all cases. In other
words, because it is bad for that thing to be destroyed, and when there is
no overriding reason that would justify the destruction, we can say that
someone has done something morally wrong in destroying that thing.
One argument for the second claim that reckless destruction is wrong even if it
doesnt hurt any human person is called the last man argument (we will call
it the last animal argument).
9.1 Rivers 119
The Last Animal Scenario: Imagine that you wander down into a bunker
and a deadly pathogen kills every human and the majority of morally significant
animals. You are the last animal alive and will travel the earth for 50 years.
There is no way for the world to repopulate through evolution and no aliens
exist will arive and make earth their home. In addition, since you will only
live another twenty-five years, conserving natural resources is not a relevant
concern (no matter how you might try to use any particular resource, you will
never exhaust it all before your death).
The question that the last animal argument presents then is this: can you be
said to have done something morally wrong were you to go around destroying
various natural (but non-living) things? For example, suppose you run into a
nuclear reactor, break all of the safety systems, and flee the area before it melts
down, thereby irradiating rivers and exploding a nearby mountain. Have you
done something wrong in destroying all of these natural objects?
Many people hold the intuition that you have done something morally wrong in
destroying natural objects on such a scale. Since the scenario guards against
the intuition that it is wrong because you have either directly or indirectly
(by destroying much needed resources) hurt another human being or animal,
the wrongness cannot be explained in this way. It might then be said that
it is wrong to destroy natural objects in this way because living things are
intrinsically valuable (in some way), deserving of respect, and no respect is
shown to natural objects by acts of senseless destruction.
Objection 2. Smashing Icicles. It is unclear why smashing icicles or certain
other forms of wanton destruction would be wrong independent of the indirect
harms it might cause the agent doing the destruction. That is, Belshaw contends
that we need an overriding reason for certain acts of destruction but he is vague
about what reasons might qualify as overriding. For example, suppose I were
to throw snowballs at hanging icicles for fun. Does the enjoyment I derive from
playing the game of smash the icicles sufficient for overriding the badness that
happens to the icicles? I would think so given how many children play this
game, how many parents might encourage them to play this game, and how
perhaps only those with some other interests at stake might object.
Further Thoughts: Non-Living Things and Unnecessary De-

struction
The consideration of living things was discussed extensively in unit 2, but the consid-
eration of non-living things is necessary as well. Very few, if any, would claim that the
sanctity of non-living things would compare to that of living things, but non-living
things may still be of consideration. Belshaw claims that the destruction of living
things is bad. It is not necessarily bad to destroy that thing, but it is bad for that
thing, even if a non-living thing does not necessarily have interests. If I burn dried
up leaves in my backyard that would be a bad thing for the leaves. Having a careless
attitude towards non-living things could penetrate into ones regard of other things of
considerably more value like living things. He then goes on to say that an individuals
destruction of that thing should be considered bad or wrong. Even if there are not
any perceivable negative consequences, the destruction of that thing is still inherently
bad. One should not go around carelessly destroying things with no real reason. If it
is a bad thing for that thing if it is destroyed, and one destroys it unnecessarily, then
destroying that thing could be considered morally wrong. Figure 9.2. Crunching dried leaves and
One argument against this claim is that there is no clear definition of what would acorns on the sidewalk could be considered
be considered a good enough reason to destroy something. For example, when I am bad.
walking along the sidewalks in fall, I go out of my way to crush acorns on the ground
or to crunch leaves (see Figure 9.2). This is purely for my satisfaction that I do this. It
could be considered bad for the acorns and the leaves when I crunch them, but is my
own pleasure a good enough reason to destroy them? Because it is generally agreed
that humans are of much more consideration than non-living things, it is hard to
weigh what human reason could be credible enough to allow the destruction. Human
pleasure may outweigh the interest of non-living things. Although, one could argue
that the destruction of anything should not be allowed when the reason is merely the
pleasure of something else, even if that something else is of higher consideration.
It would also be harder to go out of our way to try not to destroy certain things. If
the destruction of things is considered morally unjust, then one should go out of their
way to not destroy non-living things. This would mean going out of your way to not
step on the leaves on the ground. It would be morally wrong if you accidentally ran
through a cobweb, or if you accidentally mowed over an anthill when mowing the grass
(Take into consideration that there are no ants in the mound, nor is there a spider
living on the web, so these are just standing structures not serving a purpose for a
living thing.). These actions are harder to avoid and arguably not necessary to avoid.
Although, one could say that looking out for anthills when mowing the grass is not
hard, nor is it too much to ask to go around the leaves, especially if you already go
out of your way to step on them. Alison Kelly
9.2 Species
Thus far, our discussion has considered of the limits of the scope of moral con-
sideration has proceeded by considering criteria that would include increasingly
more individual beings. In other words, our discussion has proceeded from
a consideration of humans to animals to living things to natural objects and
ultimately to non-living (artificial) things. This discussion focuses on different
particular things and has considered arguments for and against their inclusion.
Rather than broadening the scope of moral consideration in this way, perhaps
our real commitments to other beings lie not to individual animals, plants, or
life forms, but to the species of animals. That is, rather than examining various
particular things and considering whether they are deserving of respect, perhaps
more traction can be gained in a consideration of what obligations we have to
different groups or classes of things.
9.2.1 Extinction
Lets consider our intuitions about two different cases that involving the killing
of a panda (although, keep in mind that we ought to consider these cases with
an eye to substituting the panda with other types of beings). In both cases,
lets suppose that individuals have total knowledge of the thing in question (e.g.
we know everything there is to know about a panda and so it wont yield any
secret discoveries that might benefit human beings).
Case 1: Killing a Panda. Consider various circumstances where you might
be called to kill a panda. We might consider a range of scenarios where we say
that killing the panda is justified (e.g. for food in dire circumstances), those
where it would be morally wrong to do so (e.g. for fun), and some you might
regard as possibly justified and possibly unjustified.
Question: Consider a scenario where killing a
panda (or some other object) might be border-
line. That is, a case where you might see good
reasons for saying that it would be justifiable
to kill the panda but equally good reasons for
saying that it would not be justifiable to kill
the panda.
9.2 Species 121
Case 2: Killing the Last Panda! Now consider a case where your killing
of the panda isnt a killing of just any old panda, but is a killing of the very
last panda. Your slaughter of this beast drives its species to extinction. While
the cases of unjustified killing from Case 1 remain unjustified, the wrongness
of killing the last panda in other two scenarios might shift. That is, you might
contend that while it is justifiable to kill a panda in order to survive, it is not
justifiable to kill the last panda in order to survive. But even if you hold strong
in the survival scenario, it is perhaps the case that where situations you once
regarded as borderline are no longer borderline when it comes to killing the
last panda.
What accounts for a potential shift in intuitions about the increased wrongness
of panda-killing when the panda in question was the last panda? One answer to
this question is that a species is intrinsically valuable, worthy or respect, and
thus commands of us certain direct duties. That is, individuals have ethical
obligations over and above those to individual beings but to the kinds or types
that those beings belong.
Question: Do you share the intuition that
Objection 1. Species Come and Go! One response to this worry is that killing the last panda is ethically worse than
species come and go and so there is nothing inherently bad about the death of the killing of some non-last panda? Explain
an entire species. why you think the way you do.
Response 1. Cosmic Force and Human Control. The objection does (i)
not explain why our intuitions about killing the last panda is misplace (ii) nor
are the cases analogous for it is one thing to shrug our shoulders at the death
and destruction of whole species by cosmic forces acting involuntarily, but it is
another thing to shrug our shoulders at the death of a whole species by human
volition.
Concerning this latter point, there is a difference between a non-absentminded
friend who trips and falls into us, knocking us to the ground and a friend who
pushes us to the ground.
The point here appears to be, at least intuitively, we have some direct duty to
certain animals species. In particular, we have an obligation not to do things
that encourage their extinction. But,
9.2.2 Species: What Are We Worried About?
When individuals cite a concern about species extinction, one question we might
have is what precisely is there worry about? Thus, at an initial stage in the
discussion of respect for species or including something abstract like a species
in our moral community is what do we mean by species ?
Definition Conventionalist
What makes x, y, z members of a species S rather than species T is
determined entirely by convention.
On the conventionalist interpretation of species, the fact that x, y, z belongs to

species S is instituted and the result of codification and practice rather than
some discovery about the world.
What makes beings like x, y, z belong to one species rather than another is
purely a matter of convention. Thus, we group all panda-looking things into the
class of panda-species just because we have thought it beneficial for doing so.
But, we could have done with another convention, e.g. we could have grouped
all panda-looking things and all gorilla-looking things into a species we call
gorilla-panda species. In other words, what makes certain beings belong to one
species rather than another is a matter of human decision. Individuals could be
arrange in other, perhaps less optimal ways, if we so desired.
Definition Realist
What makes x, y, z members of a species S rather than species T is
determined by some property belonging to S rather than T that all things
x, y, z share but all things in T lack.
On the realist interpretation of species, the fact that x, y, z belongs to species

S is a discovery about the world. That is, we cannot properly group beings
into different species in any way we so desire. Instead, the things by their very
nature belong to a species.
Belshaw (2001, p.156-7) argues that the conventionalist and realist definitions
are too extreme. Against the conventionalist he argues that species, as a matter
of fact, are not radically different from each other. That is, there isnt a species
consisting of a human being, a tiger, and a beetle. As he puts it, there are
pre-theoretical facts that determine that some beings get grouped together in
one species rather than another.
Belshaw argument against the realist position is that there are a number of
borderline cases that are difficult to answer and so might best be seen as a
matter of convention.
To resolve this issue, he opts for what we will call a moderate realist interpre-
tation of species.
Definition Moderate Realist
What makes x, y, z members of a species S rather than species T is deter-
mined partially by facts concerning x, y, z and partially by conventions
that we ourselves set.
9.2.3 The Facts about Species
Lets assume that this moderate realist interpretation of species is the correct
one. Problems still remain concerning our attempt to identify a specific set of
objects as a species. One problem is that it is unclear what facts concerning
x, y, z contribute to their being classified as species S rather than T . Consider
the following three accounts:
Definition Essentialism
What makes x, y, z members of species A are a set of shared phenotypic
(external) or genetic (internal) properties.
Objection 2. The Historical Objection. Suppose two beings x and y. x

and y share similar genetic and superficial characteristics but are from different
planets and evolved separately from each other. Intuitively, since genetic-
historical lineage is just as important for being a species as possessing a similar
genome or phenome, x and y are not members of the same species.
Objection 3. The Mutant Objection. Suppose you x a member of species
B have a child y. This child has a very rare genetic mutation making y very
9.2 Species 123
different looking than members of B. Intuitively, we would say that y is still a

a member of B and so essentialism must be wrong.
Response 2. History Not Ethically Important. The essentialist might
respond bluntly to the Objection 2 by claiming that they dont share intuitions
about differentiating species when they have different lineages provided they
have the same underlying genetic structure and appearance. If something looks
like a duck, quacks like a duck, and genetically appears to be a duck, then it is
a duck. Whether that duck evolved out of the primordial ooze on earth or some
other planet is interesting but inconsequential to classifying it as one species or
another.
With this said, such a view would be committed to the view that if there
were two ducks with different lineages (alien-duck and earth-duck), then our
intuitions about the wrongness of extinction dont fire if one of the two groups
of ducks all perish.
Analogously, suppose all sunflowers that originated from Indiana were to die.
This is sad and certainly a curiosity, but nothing about there being from Indiana
matters. All that matters is that some sunflowers exist with the same appearance
and underlying structure.
Response 3. History Not Ethically Important. The essentialist might
respond bluntly to Objection 3 by claiming that a species permits some per-
missible variation to its underlying genome and superficial appearance. We
dont classify people with minor genetic mutations or different color eyes as
belonging to a new species. However, were an individual to have a radically
different genome and appear strikingly different, then it isnt counter-intuitive
to say that the being is a new species and this would accord with the fact that
species evolve.
Definition Genetic-historical lineage
What makes x, y, z members of species A rather than B is the fact that
x, y, z have a shared lineage (they descend from a common ancestor).
Objection 4. One Ancestor, One Species If having a shared ancestor is

the criterion for being a member of a species, then assuming we all evolved out
of a primordial ooze, then all beings are members of the same species. Thus,
classifications of different species of the genus Homo are spurious.
Definition Interbreeding
What makes x, y, z members of species A rather than B is the fact that
x, y, z can produce fertile offspring by breeding with each other, but
cannot do the same with members of B.
Objection 5. Genetic Engineering The production of offspring is a messy

affair. Parents unknowingly pass less than desirable genetic traits to their child.1
So, it isnt inconceivable that, in the future, children are genetically engineering.
But suppose now that after several decades of genetic engineering, a large sector
of the genetically-engineered population is sterile. Intuitively, we wouldnt say
that since they are sterile, they are no longer members of the human species.
1 What I am thinking of here are traits that the children themselves deem to be undesirable,
e.g. bad eyesight, blood diseases, metabolic disorders. What I am not saying is that there is
any undesirable traits objectively considered.
Belshaw (2001, pp.160-1) ultimately sides with the essentialist position. He

argues that while we are unlikely to be able to pick out the key characteristics
that makes x, y, z fit into species A rather than B, the essentialist position (i) is
practically better and (ii) consumes the other two accounts. With respect to (i),
he replies that even though alien tigers may have different lineages than earthly
tigers provided they look and act like tigers, there is no significant reasons for
not saying they belong to the same species as earthly tigers. With respect to (ii)
he argues that a having a shared lineage or having the capacity to interbreed
are two properties and so can be used as the defining features in the essentialist
account.
In siding with the essentialist view, Belshaw contends that he can give a more
precise statement of what we are so concerned about when we worry about
the extinction of a species. He contends that when individuals that express
a concern about preventing certain species from going extinct are concerned
with preventing a group of individuals with a set of shared characteristics from
being entirely lost (Belshaw, 2001, p.161).
Question: Why do we care about the loss
of some group that shares some set of shared
9.2.4 Instrumental and Intrinsic Value of Species characteristics? Why is this important?
The question under discussion has been whether, over and above, our ethical
obligations to concrete beings, we have a duty to the species to which a thing
belongs. And, given that human beings contribute to the extinction of species,
what practical moral action is required of us.
Duty to individuals
Ethical Duties
Duty to species?
Figure 9.3. Do We Have a Duty to Species?
Assuming that we are able to offer a clear articulation of what exactly a species
is and how it might be benefited, one final question is why ought we to care
about preventing certain species from going extinct?
In what follows, we consider two different responses to this question. First, we
consider that the view that the only reason we ought to prevent the extinction
of a species is because that species might be instrumentally valuable to human
beings. Second, we consider the position that in addition to the instrumental
value of a species, we ought to prevent the extinction of a species but a species
is valuable in its own right (i.e., intrinsically valuable).
Definition Instrumental Value of Species Position

A species S is morally valuable if and only if Ss continued existence
provides some benefit to human beings. If S meets this condition, then
we have a duty (indirect) to preserve the continued existence of S.
We might contend that all that is valuable about a species is how that species
benefits human beings. Arguments of this sort would (i) point toward the obvious
benefits provided by different species of things, e.g. food, environmental stability,
medicine, and (ii) be critical of any claim that a species has intrinsic value. We
might, however, be hesitant about too quickly accepting this instrumental value
approach since it invites a consequence that might give us pause: if what makes
a species valuable is how that species benefits us (or harmful to us), then if a
9.2 Species 125
species is not beneficial to human beings, it is acceptable to let that species go

extinct (or kill off that species).
If we resist the claim that it is acceptable to allow a non-useful species go extinct
or we think that there is a sense in which a species is valuable above the benefit
it provides to human beings, then we ought to explore the claim that a species
has intrinsic value.
Definition Intrinsic Value of Species Position
A species S is morally valuable not merely because Ss continued existence
provides some benefit to human beings but also because S is intrinsically
valuable. If S is intrinsically valuable, then we have a duty (direct) to
preserve the continued existence of S.
In order to determine whether or not species have intrinsic value, it is helpful to

consider a case involving the extinction of a species that minimizes underlying
concerns about that speciess instrumental value. In other words, our test case
is this: if we think it would be wrong to let a species die out even if that species
lacks any instrumental value, then what might explain why it is wrong is the
loss of that things intrinsic value.
Case 1: A Useless Species Going Extinct Lets imagine an amazingly
stupid animal that lives on a small island. Lets call it the Dumb Dumb Mole
(Figure 9.4). The Dumb Dumb Mole is a relatively harmless mole. It gets
its name from the fact that it behaves in a rather dumb way. This is due
to the fact that the mole lacks the capacity to feel pain and so engages in a
number of careless and deadly behaviors. The Dumb Dumb Mole feeds on
mostly random objects (that is, it doesnt feed on any specific bug that were
the bird to die, these bugs would become pests and upset the order of nature).
Suppose now that the Dumb Dumb Mole has, as of late, been living up to its
name and has been falling off a large cliff on the island. Its numbers are now
threateningly low and require some intervention on our part to prevent their
extinction. Ought we to prevent the Dumb Dumb Mole from going extinct? Figure 9.4. The Dumb Dumb Mole
Lets consider two different arguments for saying that the extinction of the
Dumb Dumb Mole ought to be prevented (see Argument 9.3 and Argument 9.4).
The first argument (Argument 9.3) asserts that yes we ought to prevent the
Dumb Dumb Mole from going extinct and argues this point by claiming that
failure to do so would result in the loss of something of value, namely a being
created by God.
P1 The universe and all of its creatures are made by God.

P2 Anything that is made by God is intrinsically valuable.
IC Therefore, any extinction results in the loss of intrinsic value.
P3 We have, insofar as it is reasonable, an obligation to prevent
the loss of intrinsic value in the world.
C Therefore, we have, insofar as it is reasonable, an obligation to
prevent extinction.
Argument 9.3. Argument for Religion to Prevent Extinction
Objection 6. Not Religious. The scope of Argument 9.3 is limited as it

only could convince someone who believes in God.
Objection 7. Gods Evil Creatures P2 of Argument 9.3 asserts that what Figure 9.5. God Shinning A Light on One
anything that God makes is intrinsically valuable. God has also made a variety of His Creatures
of things that we might wish to eliminate, and, religiously speaking seem to be

instruments of destruction (e.g. locusts).
A second argument also asserts yes we ought to prevent the Dumb Dumb
Mole from going extinct. When pressed for why, the response is that because
failure to do so would result in a decrease of something valuable, namely the
biodiversity of the world.
P1 Biodiversity is intrinsically valuable.

P2 Any extinction results in a loss of biodiversity.
IC Therefore, any extinction results in the loss of intrinsic value.
P3 We have, insofar as it is reasonable, an obligation to prevent
the loss of intrinsic value in the world.
C Therefore, we have, insofar as it is reasonable, an obligation to
prevent extinction.
Argument 9.4. Argument for Direct Duty to Prevent Extinction from Biodi-
versity
Objection 8. Biodiversity is valuable for instrumental, not intrinsic,

reasons. P1 of Argument 9.4 is controversial and unargued for. Biodiversity
might be considered important for a a variety of reasons, but most (if not all) of
these reasons highlight its importance for instrumental reasons. For example, we
desire a variety of different types of bananas not because a plurality of different
kinds of bananas is intrinsically good, but because we recognize a lack of genetic
diversity among bananas is risky to humans and animals that depend upon
it as a sustaintable food source, e.g. because different varieties are resistant
to different pests and diseases and different varieties resist different types of
stresses (drought, cold or hot weather).
Further Thoughts: Biodiversity and Intrinsic Value

The position that holds that species has intrinsic value insists that a species (plants
or animals) is valuable not because it is beneficial to the human race but because it
is valuable in its own right. A species is thought to be valuable in its own right for
multiple reasons. First, a species may be valuable in its own right for its biodiversity.
Second, it might be considered to have intrinsic value for some quasi-religious reason.
The final part to this position is that because the species is intrinsically valuable,
humans have a direct duty to protect the species from extinction and to preserve their
survival as a species.
To illustrate the different components of this position, Figure 9.6 displays several
fish found in the pond behind the Hammond building located on campus. People
who agree with the intrinsic value of species position will believe that these fish hold
intrinsic value and are valuable in their own right. They will contend that these fish are
intrinsically valuable for their biodiversity and may feel some quasi-religious experience
when interacting with these fish such as finding their place in the world. In addition,
they will also contend that while these fish may benefit the human race, the value Figure 9.6. Seth Hoy. A picture of multiple
of the fish is not completely exhausted by how it benefits human beings. Therefore, fish in the pond by the Hammond Building
because these fish hold intrinsic value, we have a direct duty to protect these fish from located on campus. A person who supports
extinction. the intrinsic value of species position would
One criticism of the intrinsic value of species position is that biodiversity can be seen believe that these fish are intrinsically valu-
as something that is beneficial to human beings. This would conflict the idea that able and we have a direct duty to preserve
biodiversity would not be seen as intrinsically valuable but rather contain instrumental their species.
value. Biodiversity may be seen as instrumentally valuable because if a certain species
were to become extinct, it may upset the balance of the food chain leading to multiple
species going extinct and eventually negatively impacting the human race. Therefore
the biodiversity and survival of that species holds instrumental value to the human
race and we will preserve that species because their survival is beneficial to us.
However, while biodiversity is instrumentally valuable, this does not disqualify it from
9.2 Species 127
being intrinsically valuable as well. For example, teachers always encourage their
students to be different from one another. They tell their students to try new things,
participate in activities that are enjoyable to them, and pursue careers that they wish
to obtain. Teachers also encourage their students to be themselves (i.e., to develop
a personality that accords with who they really are or want to be). The teacher
encourages the students to be different not because she will receive some sort of benefit
in return, but because such diversity has some underlying value. For some reason,
being different is valued by human beings for its own sake and not because it will
necessarily give the human race some sort of net benefit. On a broader standpoint,
society in general encourages people to be different or to stand out.
Conversely, we can relate this back the intrinsic value of species position claiming
that biodiversity is considered to have intrinsic value. Since a species creates more
biodiversity, the species holds intrinsic value. And because the species is intrinsically
valuable, according the last part of the intrinsic value of species position, we need to
preserve the existence of that species. Seth Hoy
Activity: Break up into two central groups:

A and B. Group A and B both agree that
9.2.5 Bioconservatism about Species Creation and Ex- preventing a species from going extinct can be
tinction of instrumental value to human beings. Where
Groups A and B disagree about whether or not
If we assume that species extinction is bad, is species creation good? That is, a species can have any value over and above
is the creation of new species through genetic engineering a good thing? And, this type of value. Using the Dumb Dumb
putting such technological means aside, is the natural emergence of new species Mole as a test case, Group A is tasked with
(or revival of a once extinct species) a good thing? arguing that we ought to save the Dumb Dumb
Mole, while Group B is tasked with arguing
According to bioconservatists (bio-cons) even though species extinction might
that we can let the poor Dumb Dumb Mole
not be bad, species creation is certainly not something good.
die out.
Definition Bioconservatism
The view that nature is (mostly) how it ought to be, that any deliberate
change to natural objects requires significant justification, and that certain
changes that are human-causes ought to be corrected.
In contrast to the biocon position is what I will call the bio-enabler

Definition Bio-enabilism
The view that that certain deliberate changes to natural objects (e.g.
species) need not require significant justification but can proceed according
to the best guess at the moment.
The central difference between the two positions concerns the amount of justifica-
tion required for allowing individuals or certain scientific programs to tinkering
with nature. Biocons contend that the justification for making any deliberate
modification to the underlying structure of nature ought to be significant, i.e.
there must be an overwhelming need for the action or we must be close to
certain about the consequences of our action. In contrast, the bio-enabler
contends that this level of justification is too great. We can, instead, make
deliberate modifications to nature based upon a careful and reasonable study of
the situation.
Given that biconservatives tend to think that species creation is morally wrong,
a biconservative might argue against the wrongness of species creation in a way
expressed by Argument 9.5.
We might evaluate Argument 9.5 by considering what reasons there are for and
against P2. One way to frame the debate is to consider reasons for and against
P1 If species extinction is bad because species are intrinsically

valuable (and extinction results in the loss of something intrin-
sically valuable), then the creation of new species is good as it
introduces new species.
P2 The creation of a new species is not morally good (it is wrong)
and should be avoided.
C Therefore, species extinction is not bad because species are
intrinsically valuable.
Argument 9.5. Biconservative Argument Against the Intrinsic Goodness of

Species Extinction.
the bioenabler position by considering whether what dangers (or benefits) to

humans there are in creating a new species and whether the act of species
creation itself is intrinsically wrong or good.
Bicon Creation of Species - Instrumentally Dangerous
Creation of Species - Intrinsically Wrong
Bioenabler Creation of Species - Instrumentally Beneficial
Creation of Species - Intrinsically Good
Figure 9.7. Reasons for and against Bienablism
Further Thoughts: Bees and Bioconservatism

Bioconservatism, specifically regarding species creation and extinction is the view
that nature is primarily how it should be in its natural state. This view also contends
that any deliberate change to natural objects requires significant justification and
that certain human caused alterations should be corrected. There must also be
an overwhelming need for the action and/or a careful consideration of all possible
consequences. This view stands in contrast with Bioenabilism which suggests that
no significant justification is needed when deliberate changes to natural objects are
made. Bioconservatives would agree that the creation of species is instrumentally
dangerous as well as intrinsically wrong while Bioenablers believe that the creation of
new species is instrumentally beneficial and is intrinsically good. These viewpoints
are very relevant in todays world through industries such as agriculture and forestry
which have had confronting views on practices such as genetically modified organisms. Figure 9.8. Joe Breznicky: The Bio-enabler
Effect. Taken in Blue Bell, Pennsylvania, this
Bees serve a very important function for society that generally goes overlooked. They
serve to pollinate one third of North Americas crops including fruits, vegetables,
picture represents just one of the potential
nuts, and many more plant based foods. However, as of late a large proportion of harmful effects that come from the genetic
bees have been dieing mysteriously. One theory contends that this is a result of modification of organisms.
genetically modified seeds that serve to improve plants for the agricultural industry
and the individuals within the industry that increase profits from this engineering.
This engineering, specifically the use of Neonicotinoids, effectively sterilizes the pollen
of these genetically modified plants which doesnt allow for the bees to harvest any
nutrients from it, effectively starving them to death (see Figure 9.8).
P1 Modifying species hurts natural objects.

P2 Hurting natural objects is instrumentally and intrinsically wrong.
C Modifying species is morally wrong on an instrumental level as well as an
intrinsic level.
The central problems that lie with bioenabilism and the modification of organisms are
as follows: (i) it is used primarily for profit and furthers the greed driven destruction of
9.3 Land 129
multiple industries, (ii) it hurts the environment more than it helps, and (iii) it has the
potential to hurt us as humans. Although bioenabling has the potential to benefit some
species, it hurts species that use the modified species and skews the natural cycle of
the environment. Also, the fact that some of the products that the populous consumes
is genetically modified without being tested for long term potentially harmful effects
on the human body is alarming. For this reason it is safe to say that it is harmful for
humans to feel that they are entitled to alter existing species without considering the
potential consequences of those actions. The negative effects on species and on human
being is thus a compelling reason why bioconservatism is a morally superior approach
to the creation of species as opposed to bioenablism.
However, pne acceptable scenario in which bioenablism would be encouraged and the
creation of species considered instrumentally good would be if humans have caused
an inbalance in a natural environment. An example of this would be if a species was
introduced by humans into an environment in which it would otherwise never inhabit
and cause a disturbance or potentially drive out a natural species. If this was the case
then it could be said that it would be morally prohibited to create a species to combat
and drive out the unwanted species. Joe Breznicky
Activity: Split into four groups. Each group

will be assigned either the bio-con or bio-
9.3 Land enabler position. In your group, you will be
asked to come up with several reasons for your
In what other ways might the scope of our ethical responsibility be extended position and consider several objections to the
or explored? On novel way for considering its extension has to do less with position you are arguing against. Use examples
including a new particular thing or group of things and more to do with including to illustrate your position.
what allows for particular things and groups of things to continue to exist. That
is, rather than claiming that we have direct duties to individual animals, living
things, natural, objects, or species, another approach is to say we have a direct
duty to particular kinds of environmantal systems. We will call this particular
type of approach a Land Ethic or eco-centric ethics.
Before articulating just what a Land Ethic involves, we might first consider
what it land is. At first glance, we might refer simply to land as the space
and the stuff (soil) within a particular area. That is, a particular piece of land
might be understood as the space of that acre and a comprehensive list of all of
the thigns in that space.
But land might be understood not simply as a certain space, and not merely
as the stuff in a space, but as the space, the stuff, and the various relations
that exist between the stuff in that space.
Definition Land
A particular spatial surface on earth that includes the space itself, the
stuff included in that space, all of that things that live in that space,
as well as the various processes and interactions that occur within that
space.
One type of relationship between things in a space is a dependency relation.

That is, a land involves various dependencies of the things on the land (e.g.
plants depend upon the soil, the life of some plants depend upon other plants,
certain animals depend upon the plants, carnivores depend upon animals). Such Question: If land is to be understood as
dependency relationships can be said to be stable (in that they persist over a space with stuff involved in different depen-
time without any particular species or layer of dependence dropping out) or dency relationships, what are some examples
unstable (in that various species die or layer of dependence becomes thinned or of these dependency relationships? That is,
eradicated). how do things on a land depend upon each
Do we have any ethical duty to make land more stable? If so, what exactly is other?
this duty and is this a direct duty to make a land more stable (or at least not
make it more unstable)?
9.3.1 Integrity, Stability, and Beauty
Lets define a Land Ethic as follows:2

Definition Land Ethic
The ethical position that an action is morally good to the degree that it
preserves the integrity, stability, and beauty of the biotic community (the
land). Actions to the contrary are morally wrong.
Lets let integrity refer to the material stuff of the land. Thus, a land ethic
requires that we not introduce new species or remove certain components of the
land. Lets let stability refer to the continuation of the natural order of the
land itself. Thus, a land ethic requires that we not destabilize the environment
by damaging some key dependency relation (e.g. destroying the soil or hunting
a predator to extinction. Lets let beauty refer to a property of things that is
capable of invoking a deserved awe or reference in certain beings.
Objection 1. Interfering with Nature Volcanoes are, to some, beautiful
and part of the land. But volcanic eruptions threaten the integrity, stability,
and beauty of all the land around them. Assuming we could stop an eruption,
land ethic seems to imply we should. More radically, a land might be made
more stable by the addition of a species. Some animals are not as beautiful as
they could be (e.g. we might genetically alter a pig to have multi-color eyes
and rather than high pitched squeels it emits a wonderous sound).
In short, a land ethic is (i) consistent with acts that some might construe
as improper acts toward nature and (ii) has some internal problems to sort
out about whether integrity (leaving pigs alone) or beauty (modifying pigs to
be more beautiful) or stability (modifying pigs so they eat a high number of
parasites) ought to take precedence.
9.3.2 Members of the Land
Why care about the well-being of land? Why think we have any sort of direct
obligation to land per se?
One way to answer this question is to show how a concern for land is in our
own self-interest and a lack of concern for land is self-defeating given certain
conditions we are bound to given the pursuit of our self-interest.
Another way, and this is the way we will consider here, is not to look for a
rational justification but instead contend that the answer is situated not in our
heads but in our hearts. That is, lets consider that the claim that the reason
we ought to care about land is because we have a natural (instinctive), moral
response to preserving the integrity, stability, and beauty of land. This moral
instinct might emerge in a variety of different ways. For example, it might
emerge as the feeling of disguest at the site of litter or sadness or sympathy
when we see an animal poorly treated.
Question: What types of normal or nature
2 Belshaw finds the Land Ethic of Leopold rather unclear and his account often seems as emotional reactions do you think people feel
though it is a plea for clarity rather than a straightforward exposition. For our purposes, I
am going to institute some clarity even if it is at the expense of plausibility and/or accuracy when they see land upset in some significant
to Leopolds views. way?
9.4 Summary 131
Objection 2. Why Do We Behave Badly? If we are instinctively concerned

with the integrity, stability, and beauty of land, why do human beings pollute?
Why do species go extinct? Why are people comfortable with turning natural
landscapes to dust? Why is deforestation a problem?
Response 1. Detachment One response to Objection 2 is that many people
dont have emotional responses to environmental problems because they are
experientially removed from these problems. If we were to see animals suffering
in factory farms, we would have a strong and persuasive reason to stop eating
meat. If we were to see the suffering of individuals with cancers or genetic
defects from various water pollutants, then we would boycott businesses that
pollute in this way. But, since we are experientially removed, we dont have an
experientially motivating reason to care about land.
Response 2. A Cultivated Heart Another response to Objection 2 is that
many people behave badly is because we our out of touch with our natural
instincts. Modern education, religion, social norms and economic pressures
pressure us to see the world in a certain way and these pressures cause us to
develop habits that blunt the force of our natural instincts to be concerned
about the environment.
9.4 Summary
In this chapter, we considered the moral status of non-living things. In partic-
ular, we covered whether things like rivers, species, and land are deserving of
moral consideration. In chapter 10 our discussion turns to what, if any, moral
responsibilities we have, not to individuals living here and now but to those
that are yet to come. That is, what sort of ethical duties do we have to future
beings, particularly human beings?
Chapter 10
Future Human Beings
10.1 Introduction
The previous chapters have aimed to offer some type of deeper insight into
how to understand, cope, and perhaps even solve environmental problems. We
havent been concerned with quick, technical fixes or with specific environmental
problems. Rather, we have tried to consider, elaborate, and address certain
environmental issues from a philosophical perspective, which has relied mostly
on our common experience of things (although in cases on scientific findings). In
this final chapter, we consider what ethical obligations we to future generations.
First, we will consider the rather radical proposal that we have an obligation
to ensure that future human beings dont even exist. That is, we ought to
let the human race go extinct, i.e., collectively deciding that environmentally-
and-ethically speaking it would be better if we simply stopped producing more
children and let the human race come to an end. Second, we will consider the
less radical proposal that we have an ethical obligation to modify the way in
which we consume natural resources and manage materials that might harm
future generations so as to ensure that the quality of life of future generations
is greater than or equal to our own.
Question: What are your initial thoughts
about whether it would be better if there were
no people on the planet? In what ways might
10.2 The Case for the Non-Existence of the Hu- ridding the planet of human beings be consid-
man Race ered good for the environment (obviously this
would not be good for people)?
Even if we have no plans to collectively depopulate the planet and even if we
think that any proposal to eradicate the planet of people is heinous, we can
still consider the claim that a world without people would be better than a
world with people. None of this implies that we, as a collective, ought to neglect
our young, shutdown hospitals, or commit suicide. To be clear about what is
being proposed, lets structure the debate by considering two different projects
concerning the continuation of the human race.
Definition The Human Race Promotion Project
The claim that we have an ethical obligation to promote the human race
by doing things that ensure that the human race continues to survive.
10.2 The Case for the Non-Existence of the Human Race 133
Definition The Human Race Extinction Project

The claim that we have an ethical obligation to preserve the human race
by doing things that ensures that the current members of this species
survive but we also have an obligation to not further promote the human
race.
In short, the promotion project contends that we have a duty to not only preserve
currently existing human beings but also ensure their continued existence. The
extinction project contends that we do have an obligation to care and tend to
those individuals that currently exist (i.e., widespread genocide is certainly not
being proposed), but that we should work toward the end of the human race by
allowing our species to die out in a humane as way as possible.
10.2.1 Practical Consequences?
What are the practical consequences of considering such a radical proposal as

the extinction project? What might such proponents contend about how we
ought to live?
First, proponents of the extinction project will contend that there is no ethical
compulsion to repopulate the planet. That is, if Mary and John are the last
surviving members, then it would not be wrong for them to decide to let the
human race die out.
Second, provided the extinction project is carried out in a humane way, there
would be nothing wrong with States working toward incentivizing depopulation
programs. That is, while it would certainly be wrong to carry out the extinction
project via mass executions or punishing individuals who are promoting the
continued survival of the human species, it wouldnt be wrong for us as a
collective to work toward peaceful ways to let the human race die out.
Third, and more pressing consequence, is that it seems to suggest that you as
an individual should not have children. If the world would be better off without
human beings, and we have an ethical obligation to make the world better off,
then we can do our part by not adding more human beings to the planet.
10.2.2 Reason 1: Environmental
By why accept the extinction project at all? In what follows, we consider three
reasons for accepting the extinction project.
Environmental Destruction
Reasons for Extinction Human Life is Suffering
Human Life is Evil
Figure 10.1. Three Reasons for Human Extinction
Many regard human beings as the source of a number of environmental problems.

We are responsible for the destruction of rain forests, for the extinction of many
animal species, for global warming, for factory farms, for nuclear waste, and so
134 Future Human Beings
on. At least on the surface, it seems like the environment would be better off
without people.
P1 The environment would be better if anything that caused a net

increase in environmental destruction did not exist.
P2 Human beings, all things considered, cause a net increase in envi-
ronmental destruction.
C It would be better for the environment if human beings did not
exist.
Argument 10.1. Argument for the Non-Existence of Human Beings

Question: P1 asserts that the environment
Argument 10.1 sets the stage for a broader discussion for additional (both should not have to bear anything that harms it
environmental and non-environmental) reasons why it might be beneficial to more than helps it. Do you think this is true?
end the human race (see Belshaw (2001, pp.256-258)). That is, Argument 10.1 Or, should we allow some free-riders?
asserts that it would be better for the environment if human beings did not Question: P2 asserts that human beings
exist and that if we are focusing solely on the environment we have an ethical harm the environment more than they help
obligation not to bring future humans into existence. What it does not say that it. Argue for this claim by considering some
it would be better if human beings did not exist (all things considered). But, examples of how humans harm the environ-
perhaps it might be. ment in some irreparable ways.
10.2.3 Reason 2: Suffering
We might say one reason for abandoning the project of continuing to promote
the human race is human life is not worth living because it involves tremendous
suffering. Not only do humans cause animals to suffer, but human beings
themselves suffer immensely. While many individuals live comfortable lives,
others live in fear, in poverty, are struck by painful diseases for which there is
no respite. The number of individuals that have died from mass-murder in the
20th century by nation states totals over 50 million. In the 20th century, nearly
70 million people have died from famine. Human life seems one wrought with
misery.
Some individuals face such overwhelming suffering that they contend that they
would be better off dead. In the US alone, nearly 40,000 individuals commit
suicide each year and there are 8 to 25x as many suicide attempts. In addition,
for individuals 15-24, suicide is the second leading cause of death and individuals
in this age range are more likely to die from suicide than homicide.
But lets put aside the idea of taking ones life to avoid suffering and lets put
aside all of the seemingly horrible things that are happening all over the world.
We might contend that even if we could medicate individuals from committing
suicide, prevent all future cases of famine, and bring an end to all wars and
violent conflict, a human life is still one not worth living. That is, this is to
claim that that no matter how a human life is lived, it is one filled with sadness
and suffering. Question: What sorts of reasons or experi-
ences or phenomena might make human life
What the above seems to suggest is that although human life involves bits of
one of essential suffering?
happiness (and some individuals do live happy lives), it would be better, for the
environment and for humans themselves, if human beings never existed.
10.2 The Case for the Non-Existence of the Human Race 135
10.2.4 Reason 3: Wrongdoing
Another reason for abandoning the promotion project for the extinction project
is that human beings are tremendously evil. Some individuals are cognizant
of the suffering (both direct and indirect) they cause others. They reflect that
everyone might be better off they didnt exist. Or, they might reflect that they
do evil and because of the evil they do, they deserve to die. Others cause the
same harm and do the same evil but dont have such reflections. They deny
their actions cause harm to others (when they really do) or deny they are truly
evil. In any event, we might say that one reason it might be better if human
beings did not exist is that, on the whole, they produce more evil than good.
Hitler, a Genie, and World Peace.
There is an often-asked question to test the limits of the intrinsic value of

human life: if you could go back and time and kill a young Hitler, would you?
The motivation behind this question is that killing is often morally accept-
able to kill an individual who will usher forth tremendous amounts of suffering.
Now suppose you are given three wishes by a genie. You are skepti-
cal and so with your first wish, you wish for wealth, check your account and
are shocked to see that you are now the wealthiest person in the world. With
your second wish, you wish for the health of your friends and family (some
of them are ill). They are magically recovered. With your third wish, you
consider wishing that Hitler never existed, but you are worried about what
consequence Hitlers non-existence might have on your existence (i.e., maybe
if Hitler never existed, you might not exist). So, you decide to wish for the
eradication of all future evil in the world.
Your wishing for the future eradication of evil seems intuitively good.
Evil is a bad thing and it is better for things that are, on the whole, evil to
never have existed. But, were you to find out that the removal of this evil
would lead to the end of the human race, you might wish to take back your
wish. Why?
10.2.5 Summary: Eradication and Absence
The argument that has been put forward in this section has been for the
conclusion that this world would be better off if you human beings never
existed. The argument has relied on two principal reasons. First, since human
beings cause tremendous environmental destruction, it would be better for the
environment (and thus the world) if human beings did not exist. Second, since
human life is hard, full of suffering, and humans are inclined to commit serious
evils, it would be better if they did not exist, all things considered.
Ethically speaking, while it might be wrong to kill off the remaining human
beings (eradication might be wrong), we ought not perpetuate the human race
by creating new human beings.
10.3 The Case for the Preservation of the Hu-

man Race
In a previous section, various reasons were proposed for why it might better
if the human species were allowed to die out (the extinction project). In this
section, several reasons are proposed in support of the promotion project (see
Figure 10.2).
Intrinsic Value of Species
Saving a Life
Reasons for Promotion Symmetry
Goodness
Instrumental Reasons
Figure 10.2. Reasons for the Promotion Project
10.3.1 Reason 1: Species Preservation
One reason in support of continuing the human species relies on the assumption
that all species are intrinsically valuable (see section 9.2). If all species are
intrinsically valuable, then there is a compelling reason for why we have an
ethical obligation to preserve the human race.
P1 Species are intrinsically valuable.

P2 Human beings comprise a species.
IC A world with human beings is better than a world without
human beings.
C Therefore, there is an ethical obligation to preserve the existence
of the human species.
Argument 10.2. Argument for Promotion: Intrinsic Value of Species
Objection 1. Species are Instrumentally Valuable. Arguments that

species are intrinsically valuable are debatable and there are several strong argu-
ments to suggest that species are only instrumentally valuable (see section 9.2).
Objection 2. Human-Caused Extinction. Argument 10.2 assumes that
the preservation of human beings wont lead to further human-caused extinctions.
If all species are of equal intrinsic value, and the continued preservation of
the human race will result in two or more species extinction then there is a
compelling reason for not continuing the human race.
10.3.2 Reason 2: Saving a Life and Creating One
A second reason for supporting the promotion project relies on moral intuitions
concerning the goodness of saving a life. If saving a life is good, then it also
must be good to create a life. And, if this is the case, then individuals have a
reason to create new human lives and thus perpetuate the human race.
10.3 The Case for the Preservation of the Human Race 137
P1 If it is good to save a human life, then it is good to create a

human life.
P2 It is good to save a human life.
C Therefore, it is good to create a human life and so either we
ought to preserve the human race or arguments that we ought
to let the human race die out are misplaced.
Argument 10.3. Argument from Promotion: Saving and Creating
Lets consider this argument in some detail. First, P1 asserts that if it is good
to save a human life, then it is good to create a human life. Certainly, it is good
to save a human life (P2), but why? One explanation is that it is good to save
a human life because human life is intrinsically valuable. To allow a human
being to die is to permit a decrease of value in the world (it is to not respect
what is of value in the world), an act that would make the world less valuable.
If saving a life is good because it involves a net increase in intrinsically valuable,
it should now be clear why the latter part (known as the consequent) is also
true. If saving a life preserves the overall amount of value in the world, then
creating life increases (or preserves the total given loss) the amount of value in
the world.
Objection 3. Two Views of Intrinsic Value. It might be argued that even
if human life is intrinsically valuable, this does not imply a commitment to
the promotion view of the human species. In order to make this clear, lets
distinguish between two different views on intrinsic value.
Definition Sanctity View
The view that asserts (i) all human life (independent of its content or
character) is intrinsically valuable, (ii) that it is worth preserving and
promoting, (iii) the premature end of a human life is a bad thing, and
(iv) while other things are valuable and some lives may be worth more
than others, nothing is more valuable than human life.
The Sanctity View seems to say that human life is valuable independent of
whether or not it has any particular property or quality. Provided it is a human
life, it is intrinsically valuable. In contrast, lets call the view that human life
of a certain sort is intrinsically valuable the Quality View.
Definition Quality View
The view that asserts (i) all human life is intrinsically valuable, (ii) that
it is worth preserving and promoting when only if it has certain qualities
(e.g. happy life), (iii) the premature end of a human life is not necessarily
a bad thing (e.g. comatose, extreme pain), and (iv) while other things
are valuable and some lives may be worth more than others, nothing is
more valuable than human life.
In contrast to human life is only intrinsically valuable if it has certain qualities

that are regarded as valuable. And, so, insofar as circumstances are such that
human life no longer has the quality that makes it valuable (e.g. it has become
one of extreme suffering or it has become evil and destructive), then it no
longer is the case that we have a duty to create life (since we would be creating
something lacking in value).

Objection 4. Value Lost. Belshaw (2001, p.259) argues that just because
we have an obligation not to destroy a life (save a life) does not mean that we
have a corresponding obligation to create a life. He contends that when a life
ends prematurely, something of value is lost but no such loss occurs if a life isnt
created. What imposes upon us obligations to save a life are that the individual
living the life wishes, hopes, aspirations that they desire to see fulfilled. Insofar
as their life is prematurely ended, their desires go unfulfilled (the assumption
being desires are the source of all values). In contrast, a not-yet-alive being has
no hopes or aspirations and so our non-creation of them does not mean that
any such hopes or dreams or projects are dashed.
Question: One way to argue against Argu-
ment 10.3 is to consider two different acts: (i)
10.3.3 Reason 3: Symmetry the act of stopping something already ongoing
and (ii) the act of of not starting something
A third reason for supporting the promotion project is related to the claim at all. Can you think of any examples where
that human life is one of suffering and evil. If human life was one of essential instances of (i) would be bad while instances
suffering and all humans were destined to commit evil acts, then a case could of (ii) would either be good or neutral?
be made for letting the human race die out. But, it seems that at least some
human beings live happy lives and some human beings are not evil. Thus, the
case for extinction is only provisional: only the suffering and evil individuals
should be allowed to die out (peacefully) but we have an ethical obligation to
promote happy and morally good human species.
P1 It is wrong to create a life that will be full of extreme suffering.

P2 Symmetrically, it is good to create a life that will be full of extreme
happiness (or just happiness on the whole).
C Therefore, we have an ethical obligation to preserve the human
species.
Argument 10.4. The Argument for the Preservation of Human Beings: Sym-
metry
Question: I dont follow Belshaws objection
to Argument 10.4. Can you think of any com-
10.3.4 Reason 4: The Prospects of Goodness pelling objection to the symmetry argument?
While human life might be characterized as full of suffering and evil, lets
consider two related reasons that make the continued existence of human beings
a project worth pursuing.
First, it might be argued that the good that human beings do (or the happiness
they bring into the world) outweighs the evil that they do (the suffering they
cause).
Question: Is it really the case that the good
Second, to make a weaker claim, the prospects of a seemingly immeasurable we do and the happiness we experience out-
goodness awaits the human race. While a relationship might be marked by hard weighs the bad? First, think of some seemingly
times, betrayal, and sleepless nights filled with worry, such sadness is only a innocuous acts that people do that might be
means to something more meaningful, important, and good: true friendship or considered evil or cause (or contribute) suffer-
love. While athletic training might be chocked-full of countless painful hours in ing to other people (e.g. purchasing products
the gym or on the roads, such labor is worthwhile when one runs faster or lifts made in sweatshops). Next, think of the best
more. Analogously, while our treatment of the environment has been less than thing that you have ever done for another per-
admirable, we grow increasingly cognizant of our actions and the development of son. Does your good act outweigh the suffering
new industrial and bio-technology holds out the prospect of ultimately helping / evil act performed by someone else?
the environment in ways it could never help itself. In short, while much of
10.3 The Case for the Preservation of the Human Race 139
our lives consists of suffering, evil, and destruction to the environment, human
beings are moving toward a happier, better, and more helpful state.
Why would anyone ever think that the human racea race marked by unbelievable
sufferingis one that can save itself? Why think that humans will be any better
in the future? One reason is that there is some data to suggest that human
beings are becoming less violent (Figure 10.3).
10
Murders per 100,000 People
0
1970 1980 1990 2000 2010
Year
Figure 10.3. US Murder Rate 1970-2011
A second reason for thinking that the human race should not be abandoned is
that human beings are capable of responding to suffering in positive ways.
Question: Can you think of any examples
Objection 5. CO2 Emissions. While murder in the US may be decreasing, where someone you know (or yourself) was
data doesnt suggest we are acting any better toward the environment (see hurt in some way and you responded to it by
Figure 10.4). doing something positive?
Million Metric Tons of Carbon
8,000
6,000
4,000
2,000
0
1970 1980 1990 2000 2010
Year
Figure 10.4. Carbon Emissions Estimate: 1970-2010. Source: Boden, T.A., G.

Marland, and R.J. Andres. 2010. Global, Regional, and National Fossil-Fuel CO2
Emissions. Carbon Dioxide Information Analysis Center, Oak Ridge National
Laboratory, U.S. Department of Energy, Oak Ridge, Tenn., U.S.A.
10.3.5 Reason 5: Instrumental
A final reason for contending that human we might argue that there are
instrumental reasons for contending human beings should be preserved.
The first reason is that nature needs us. That is, human beings are instrumentally
valuable to nature. Various relations between species or natural objects get out
of wack and human beings can play the role of custodians by managing these
interactions, e.g. preserving species.
The second reason is that even if we cause a tremendous amount of damage to
nature, we also preserve it in all sorts of ways and we can be said to be actively
working against all of the environmental damage we are currently causing. Thus,
arguments that the environment would be better off without us are misplaced
since while it is true that we cause a lot of environmentally damage, we also do
a lot of good and are making strides to reduce this damage.
10.4 Duties to Future Persons

Proposals concerning the future extinction of the human race, while revelatory
and instructive about our position here on earth, may seem pointless insofar as
practically they are not likely to be enacted. While some individuals may think
that human life is destructive to the environment, is one of suffering, and that
human beings are particularly evil, there will be others who think that human
beings can become more environmentally friendly and that human beings are
navigating their way to a happier, more just state. Putting human extinction
and promotion projects aside, we might now consider a more local question.
Namely, what obligations do we have to future persons?
Lets assume that human beings are consuming more resources than ever before
(more wood, oil, water, etc.). In addition, lets assume that a number of actions
that we currently perform negatively impact the environment (e.g. storing
nuclear waste, CO2 emission, littering, deforestation). Such practices put
individuals at increased risk of dying or of being born with or acquiring health
problems. Is there any way to justify our current consumption practices and
the risks we undertake?
10.4.1 Duties to Future Persons
Many will argue that such practices cannot be justified and they argue that
continuing these practices is morally wrong because it harms future people.
Lets begin with an argument (see Argument 10.5) that many of our actions
toward the environment (particularly the consumption of resources and those
that decrease the quality of life by degrading the quality of life) are wrong.
Given the wrongness of our consumption and risk-inducing practices, we have
an ethical obligation to ensure that future generations live in a world whose
quality of life is better than or at least equal to the world that we live in.
First, P1 should be relatively uncontroversial. We think (all other things being
equal) it is wrong to pollute the environment that might cause harm to adults,
children, and newly-born babies. Second, we might accept P2 without much
debate. What is controversial, however, is P3. P3 contends that it is equally
wrong to decrease the quality of life for those who are about to born (e.g. a
fetus) as it is for an adult. A stronger version of P3 in Argument 10.5 might
10.4 Duties to Future Persons 141
P1 All other things being equal, it is wrong to reduce the quality of life of
someone who is presently alive.
P2 All other things being equal, it is wrong to reduce the quality of life of
someone who is about to be born.
IC It is thus wrong to reduce the quality of life of someone who is presently
alive and someone who is about to be born (immorality claim).
P3 It is equally wrong to reduce the quality of life of someone who is
presently alive as it is someone who is about to be born (parity claim).
P4 Many of our actions concerning the consumption of natural resources
(e.g. oil) or that involve environmental risk reduce the quality of life of
individuals about to be born.
IC Therefore, many of our actions concerning the consumption of natural
resources (e.g. oil) or that involve environmental risk are wrong.
C Therefore, we have certain duties to modify our current practices so as
not to decrease the quality of life of future persons.
Argument 10.5. Duty to Future Persons: From Harm
be made without jeopardizing the conclusion, viz., P3 might be modified to say

that it is actually more wrong to decrease the quality of life of a fetus than it is
to an adult. To support some version of P3, it can be helpful to distinguish
between different victim types (Table 10.1).
first-party victims operators (those with influence on the system), e.g.

pilots, laborers in a steel mill, drivers, phone users,
et al.
second-party victims nonoperating system users (they use the system
but have no influence on the system), e.g. airline
passengers, individuals who work (even if they only
do clerical work) at a refinery. These individuals
are not completely innocent as they know the risks
of using the technology.
third-party victims innocent bystanders, individuals with no involve-
ment in a system (e.g. being hit by a plane).
fourth-party victims fetuses and future generations, e.g. victims of radia-
tion, toxic chemicals
Table 10.1. Four Victim Types
Next, if P3 is true, it needs to be shown that the moral wrongness of harm to

fourth-party victims is greater than or equal to other kinds of victims. What
reason(s) do we have to think that this is the case?
Reason 1: Intuitions Concerning Innocence
Suppose that a bus is driving the speed limit when its tire explodes sending
the bus onto the sidewalk. There are a number of victims: the bus driver, a
passenger on the bus, a pedestrian, and the fetus of a pregnant mother (she
was hit by the bus, survived but her unborn child did not).
Some might argue that the greatest loss here is the fetus because the fetus,
unlike the other victims, is completely innocent and it seems more morally wrong
to harm someone the more innocent they are. In other words, unlike the bus
first-party victims individual killed while driving the bus

second-party victims individual killed as a passenger on the bus
third-party victims pedestrian on the sidewalk hit by the bus
fourth-party victims fetus killed because the pregnant mother was hit by
a bus.
Table 10.2. Bus Accident: Fourth Different Victim Types
driver who assumed certain risks in driving the bus, unlike the bus passenger
who assumed a little less risk in riding the bus, and unlike the pedestrian who
assumed even less risk in standing on the sidewalk, the fetus and future persons
assume no risk at all.
Reason 2: Comparative Burdens
According to Charles Perrow, [f]orth-party victims potentially constitute the

most serious class of victims. 1 . According to Perrow, one reason why they are
the most serious case of victim is that they can be harmed the most for the
greatest duration of time. For example, insofar as environmental damage leads
to increased probability of certain genetic defects, such genetic defects to future
persons are life-long and can diminish ones entire life. Thus, comparatively
speaking, the scope of harm to future persons is greater than the scope of
harm to actual persons. Relatedly, genetic defects create increased burdens, e.g.
lifetime care by parents or the State (thus, decreasing the quality of life hurts
not only those that are directly victims but also everyone else.
Question: Argument 10.5 contends that it is
equally wrong (or even more wrong) to harm
10.4.2 Justifying Consumption, Denying Duties fetuses and future persons than actual living
persons. The two reasons given in support
The practical consequence of Argument 10.5 is that we have an obligation to of this claim are the fetuses are completely
modify our current practices regarding consumption and risk-introduction. And, innocent and actions that have a negative effect
we must do so in a way that makes the quality of life of future persons better on them tend to be greater than those that
than or equal to our own. We might consider several objections to this argument. befall currently living persons. Do you agree
that fourth-party victims are the most serious
case of victims?
Objection 1: Needing Less, Doing More
First, one way to justify our current practices is to say that future individuals
will need less and will be able to cope better with all of the risks that we
hoist upon them. Future individuals will rely less on non-renewable resources
and when they do require such resources, they will be able to do more with
less. In addition, future humans will be able to lessen risks, e.g. safe and
environmentally friendly techniques for breaking down (or cleaning) toxic waste.
Response 1. Explosive. This argument is fallacious as it appeals to ignorance
and can be used to justify almost any practice. That is, the above argument
has the following structure: see Argument 10.6.
Using the form of this argument, one could argue that pouring nuclear waste is
acceptable since future generations will figure out how to solve this problem.
Response 2. High Stakes Gambling. The argument involves a gamble.
We contend that our future consumption and risk-taking behavior is justified
1 Perrow, Charles. 1999. Normal Accidents: Living with High-Risk Technologies. Princeton:
Princeton University Press, p.69

10.4 Duties to Future Persons 143
P1 There is some environmental problem P.

P2 Since you cannot prove that P wont be solved in the future, it likely
will be solved in the future.
C Therefore, environmental problem P will likely be solved in the
future.
Argument 10.6. Argument for Future Resolution of All Environmental Prob-

lems
because we predict that future generations will discover some way to fix these
problems. If we are right, then we dont need to modify our behavior at all. If
we are wrong, then future generations will suffer. Typically, when we gamble,
the stakes are somewhat low and our actions are capable of being corrected. We
might bet $5 on a horse to win. If we lose, we dont suffer very much. Rarely
do we engage in high-stakes games where individuals lives are on the line (e.g.
Russian roulette). And, if we were forced to, we would hopefully only bet with
a strong degree of assurance that no one will be hurt.
Betting on future generations to avoid a potential scarcity of resources (water,
wood, fuels) or minimize risks associated with exposure to dangerous chemicals
that have leaked from containment units (e.g. nuclear waste) seems more like a
high-stake game and less like one where we have close to certainty about the
potential outcome.
Objection 2: Harm to Non-Existent Persons
A second response to Argument 10.5 is to argue that it makes no sense to say

various negative environmental actions decrease the quality of life of future
persons as these people do not exist to be victimized. The rationale behind
this response is that our identity (who we are) is determined by all of the
characteristics. And, insofar as we degrade the environment and that leads
to some individual A being born with a genetic defect, it isnt the case that
we harmed A since if we didnt degrade the environment then A would not
exist (instead, some other version of A would exist, lets call this B or no such
corresponding being would exist.)
To see this point more clearly, lets consider Jane and John. Jane and John are
in love. They want a child, but they cannot decide when they should try to
make a baby. They could have a child in 2014 or 2015 or 2016. If they have a
child in 2014 that child will be a different person than if they had a child in
2015, and the same goes for 2016.
2014 Child A
Jane and John 2015 Child B
2016 Child C
Figure 10.5. Jane and John and Children A, B, C
One reason we would say that Child A would be different than B and C is that
A likely has different characteristics (e.g. one of these being that A will be
born at a different time, but also there will be different environmental factors
impacting them given when they are born). A second reason why Child A
would be a different person than B and C is that if Jane and John choose to
have a child in each year (one in 2014, one in 2015, and one in 2016), we would
not say there are three different persons. Instead, we say that Jane and John
have three children and each child is a different person.
But now lets suppose three future worlds that correspond to different actions we
might take toward the environment. We might significantly reduce consumption
and minimize risk behaviors and thereby make the environment better. We
might make adjustments to our world so that a future environment is about
the same quality as our own. Finally, we might continue current consumption
practices and risk-behaviors and make the future environment worse off.
Now, suppose that John and Jane could have a child in each of these different
worlds and each child would be a different person. Lets suppose that if the
child is born in a world with better environmental conditions, then the child
will be quite healthy. If born in a world with environmental conditions similar
to our own, then the child will have average health. If the child is born into a
world with worse environmental conditions, then the child will have a somewhat
serious genetic defect.
w1 = better Child A
Current World (w0 ) w2 = same Child B
w3 = worse Child C
Figure 10.6. Three Future Worlds, w1 = better environment, w2 = w0 , w3 =

worse environment.
Argument 10.5 contends that current environmental policies harm future people.
Applied to Figure 10.6, this asserts that we harm Child C insofar as we create
environmental conditions that lead to C having a genetic defect. But, this does
not make any sense since if these negative environmental conditions did not
exist, child C would not exist. Instead, child B or child A would exist.
Question: What, if any, obligation do we
have to future generations?
10.5 Summary Question: What sort of quality of life do we
owe future generations (one better than, equal
to, or worse than our own)?
This chapter has considered what ethical obligations we to future generations.
First, we considered the rather radical proposal that we have an obligation
to ensure that future human beings dont even exist. That is, we ought to
let the human race go extinct, i.e., collectively deciding that environmentally-
and-ethically speaking it would be better if we simply stopped producing more
children and let the human race come to an end. Second, considered the less
radical proposal that we have an ethical obligation to modify the way in which
we consume natural resources and manage materials that might harm future
generations so as to ensure that the quality of life of future generations is greater
than or equal to our own.
Appendix A
Using LATEX
A.1 Why Use LATEX?

You might want to know why I am asking you to use LATEX. The primary reason
is that the super document for this course is written using LATEXand so having
you submit your work using LATEX allows me to add your work to this super
document. But, a second reason is that I think LATEX is a fantastic tool that
you should use!
1. LATEX is free! Thats right. It wont cost you a single penny to use.
2. LATEX is eternal. LATEX is not a word processor. Instead, it uses source
code (written in plain text) to generate a document (typically in PDF).
Because LATEX is written in plain text, it is not tied to any particular
instantiation of a word processor.
3. LATEX is little. Since your document is written in plain text, it is extremely
small. More space for all of those videos of your new puppy on your hard
drive! But, more seriously, this is important for working in very large
documents. If you are writing a 500-page thesis with documents, charts, a
table of contents, references, pictures, links, and so on, word-processors
will often crash. For example, when I went to put the chapters of my logic
textbook (500+ pages) and dissertation (200+ pages) together (to submit
to the publisher and my committee), WORD crashed several times on PCs
at the university and my home office.
4. LATEX is cross-platform. Have you ever sent a file to someone using
OpenOffice, an old version of WORD, or some other word-processing file
and they were not able to open it? Since LATEX-ready files are written in
plain text, they are cross-platform. LATEX is extremely portable in that
you can simply compile the file in a format they can view, or in PDF, or
send them the source code (the plain text) and they can compile it.
5. LATEX is math-friendly. LATEX is the standard for producing documents
that involves lots of mathematics.
A.1 Why Use LATEX? 146
6. LATEX is user-driven. What I mean by this is that suppose a user wants to

write a document that does something special, e.g. they want all of the
cells of a table to be filled with a random color. A user of LATEX could
simply write a few commands or load what are called packages, and they
would be able to have their rainbow-colored tables. In addition, because
LATEX is user-driven, there is a great deal of user-generated documentation
on how to use LATEX. The place to go if you have any question, no matter
how technical is http://tex.stackexchange.com/.
7. LATEX is beautiful! Documents produced in LATEX are of extremely high
typographical quality. It does this by doing things that word processors
tend not to do: (i) create ligatures between letters that go together, (ii)
it uses a hyphenation algorithm to break words at the end of the line,
(iii) it justifies text rather than allowing it to be ragged-right, and so on.
Personally, I think that documents produced in LATEX are better looking
and make a better first impression. But, you be the judge. Compare the
following two PDFs, one produced in LATEX and the other produced in
MSWord.
LaTeXsample
David W. Agler
August 2014
1 Introduction
Lorem ipsum dolor sit amet, consectetur adipiscing elit. Proin ornare varius
ullamcorper. Etiam ut viverra arcu, eu bibendum mauris. Aliquam eu velit
magna. Donec elementum in magna a lacinia. Ut et mauris nec ligula ullam-
corper consectetur. Sed sed feugiat nunc. Duis vitae ligula nulla. Morbi in sem
nec magna feugiat feugiat. Morbi pretium lacus quis ante adipiscing sagittis.
Phasellus adipiscing accumsan orci nec dignissim.
Sed dui risus, laoreet in hendrerit eu, euismod vel velit. Ut sed varius est.
Nulla nec dui pulvinar, lobortis lectus vel, gravida ligula. Nunc accumsan sem
leo. Nullam eu iaculis augue. Donec fermentum lorem id tristique venenatis.
Cras pulvinar id mi ut vehicula. Cras in porttitor risus. Ut eget arcu a ipsum
auctor cursus a eget nulla.
Pellentesque habitant morbi tristique senectus et netus et malesuada fames
ac turpis egestas. Cum sociis natoque penatibus et magnis dis parturient
montes, nascetur ridiculus mus. Nam vitae neque adipiscing, luctus massa a,
iaculis ligula. In vestibulum eleifend pellentesque. Curabitur faucibus nisl eu
ornare tincidunt. Phasellus imperdiet nisl vel aliquet tincidunt. Ut accumsan,
est ut cursus vulputate, turpis nisi malesuada diam, eu rutrum lectus nulla id
turpis. Vivamus sit amet lorem metus. Nam tempus nisl ut dui ultricies ultri-
ces. Donec ipsum enim, tempus quis feugiat vitae, pretium eget eros. Donec
condimentum mollis viverra. Sed sagittis ante leo, et pulvinar purus imperdiet
a.
Aenean dolor nisl, venenatis eget massa ac, iaculis volutpat elit. Curabitur
ullamcorper nunc et mauris vulputate, id blandit ipsum tempor. Etiam vel
consequat lorem. In ullamcorper faucibus est quis molestie. Praesent ligula
velit, feugiat vel ante et, aliquam varius neque. Nullam nec molestie magna.
Integer vel viverra massa, sed elementum dui. In congue diam turpis, et aliquet
nisl consequat sed. Donec a mi at erat semper adipiscing id at diam. Phasellus
sapien leo, interdum eu vulputate eu, pretium quis massa. Pellentesque in
rutrum velit.
1
WORD SAMPLE
David W. Agler
August 2014
1 Introduction
Lorem ipsum dolor sit amet, consectetur adipiscing elit. Proin ornare varius ullamcorper. Etiam ut
viverra arcu, eu bibendum mauris. Aliquam eu velit magna. Donec elementum in magna a lacinia. Ut et
mauris nec ligula ullamcorper consectetur. Sed sed feugiat nunc. Duis vitae ligula nulla. Morbi in sem nec
magna feugiat feugiat. Morbi pretium lacus quis ante adipiscing sagittis. Phasellus adipiscing accumsan
orci nec dignissim.
Sed dui risus, laoreet in hendrerit eu, euismod vel velit. Ut sed varius est. Nulla nec dui pulvinar, lobortis
lectus vel, gravida ligula. Nunc accumsan sem leo. Nullam eu iaculis augue. Donec fermentum lorem id
tristique venenatis. Cras pulvinar id mi ut vehicula. Cras in porttitor risus. Ut eget arcu a ipsum auctor
cursus a eget nulla.
Pellentesque habitant morbi tristique senectus et netus et malesuada fames ac turpis egestas. Cum
sociis natoque penatibus et magnis dis parturient montes, nascetur ridiculus mus. Nam vitae neque
adipiscing, luctus massa a, iaculis ligula. In vestibulum eleifend pellentesque. Curabitur faucibus nisl eu
ornare tincidunt. Phasellus imperdiet nisl vel aliquet tincidunt. Ut accumsan, est ut cursus vulputate,
turpis nisi malesuada diam, eu rutrum lectus nulla id turpis. Vivamus sit amet lorem metus. Nam tempus
nisl ut dui ultricies ultrices. Donec ipsum enim, tempus quis feugiat vitae, pretium eget eros. Donec
condimentum mollis viverra. Sed sagittis ante leo, et pulvinar purus imperdiet a.
Aenean dolor nisl, venenatis eget massa ac, iaculis volutpat elit. Curabitur ullamcorper nunc et mauris
vulputate, id blandit ipsum tempor. Etiam vel consequat lorem. In ullamcorper faucibus est quis
molestie. Praesent ligula velit, feugiat vel ante et, aliquam varius neque. Nullam nec molestie magna.
Integer vel viverra massa, sed elementum dui. In congue diam turpis, et aliquet nisl consequat sed.
Donec a mi at erat semper adipiscing id at diam. Phasellus sapien leo, interdum eu vulputate eu, pretium
quis massa. Pellentesque in rutrum velit.
A.2 LATEX and the Writing Assignment 149
A.2 LATEX and the Writing Assignment

This appendix provides some additional information on how to complete the
LATEX Assignment for this course.
A.2.1 The Writing Component
To get started with LATEX , take a look at the following links: ShareLaTeXs
Creating your first LaTeX document and Paragraphs and Sections in LaTeX.
Unlike MSWORD or OpenOffice, documents prepared using LATEX are written
in plain text. What this means is that they you dont see any styling or
formatting. Instead, you write commands that tell LATEX how to compile (create)
the document. If you are using ShareLaTeX, a number of the initial commands
are automatically loaded whenever you create a document.
Lets discuss a few of these commands and basic document preparation using
LATEX. Every LATEX document consists of two main parts. There is the preamble
and everything in the document itself.
The preamble consists of the documentclass, packages, and other information
about the document, e.g. the title of the document, the author, the date in
which it is written.
First, the command that begins almost every LATEX file is the documentclass.
The documentclass is the type of document you want LATEX to create. For
example, you could create a article, a book, a letter, a report, a memoir,
or a presentation (using beamer). To command LATEX to prepare a specific
document class (e.g. an article), write
\documentclass{article}
at the beginning of the document.
Second, once you have specified the documentclass in the preamble, you can
provide additional information about your document. For example, you will
want to indicate the title of your document as well as author and the date.
To specify this information, write the following:
\title{Super Great Title}
\author{John Doe}
\date{August 31st, 2015}
The second major part of the preamble involves commanding LATEX to load
various packages. Packages are groups of commands that allow LATEX to
prepare the document in some special way. For example, when I am working
on a document that contains a lot of mathematical symbols, I need to instruct
LATEX to load certain groups of commands that allow it to display the type
of mathematical symbols that I need. To tell LATEX to make use a particular
package simply write:
\usepackage{name of package here}
Packages are where the power of LATEX lies. If I want to create a spiffy table,
a matrix, if I want all the links in my document to appear a certain color, if I
want precise control over the margins of the document, there is a package for it.
That concludes a discussion of the preamble. Next, there is the document itself.
This is where you will include your flowing prose, your section titles, and all the
things that you want your reader to read.
To command LATEX to begin a document, write:
\begin{document}
to indicate where you want the document to end, write
\end{document}
In the middle of these two commands is the meat of your document.
\begin{document}
[All of Your Great Ideas Go Here!]
\end{document}
For details on what you should include here, see subsection 0.5.2 and subsec-
tion 0.5.4.
As an example, lets consider a document that consists of the following:
1. we want to instruct LATEX to make the title so we will write \maketitle
2. we want a section, so we will tell LATEX to make one by writing \section{Introduction}
3. we want some content in this section, so we will write Blah Blah Blah
4. and finally, for good measure, we will add a second section using \section{Super Great Section Title
\documentclass{article} % loads the article document
\author{John Doe}
% end of preamble
\begin{document}
\maketitle
\section{First Section}
Blah Blah Blah!
\section{Super Great Second}
\end{document}
Putting all of this together gives us:
Super Great Title
John Doe
August 31st, 2015
1 First Section
Blah Blah Blah!
2 Super Great Second
1
A.2.2 The Media Component
This section provides a basic overview of using images in LATEX . Before beginning,
it is worthwhile to get an overview of how to use images in LATEX. Check out
Images in LATEX.
To include an image in your document, you will need to make use of the graphicx
package. To do this, you will need to tell LATEX to make use of this package
by writing \usepackage{graphicx} in the preamble of your document. The
preamble is the part of your plain text file that comes before the command
\begin{document}.
\usepackage{graphicx}
\author{John Doe}
% end of preamble
\begin{document}
\maketitle
\section{About Me}
My name is David. I love pigs!
\section{Super Great Section}
\end{document}
If you recompile at this point, your image will not yet appear. To insert an
image, you will need to do the following.
Upload an Image to ShareLaTeX
Insert the Image
Uploading the image is straightforward. What is not straightforward is how to
tell LATEX to insert an image at a particular place. To do this, you will first
create a figure environment. This is performed by typing the following:
\begin{figure}[!h]
centering
\includegraphics{}
\caption{Caption}
\label{fig:my_label}
\end{figure}
If you are using ShareLaTeX as you type \begin{figure}, the rest of the fields
you need will automatically appear including the important \includegraphics{}.
The final step is to write the name of the image in between the curly braces in
the \includegraphics{} field. I have uploaded a file named bubble_syllabus
and so I will type bubble_syllabus between the braces as follows:
\begin{figure}[!h]
\centering
\includegraphics{bubble_syllabus}
\caption{Caption}
\end{figure}
If your image is too big, you will want to scale it down. This is done by
specifying the scale in the includegraphics command with square brackets. In
the following example, the image is scaled down to one-tenth of its size.
\begin{figure}[!h]
\centering
\includegraphics[scale=0.10]{bubble_syllabus}
\caption{Caption}
\end{figure}
Here then is an example of the source code for a document containing an image.
\usepackage{graphicx}
\author{John Doe}
\date{August 31st, 2015} % end of preamble
\begin{document}
\maketitle
\section{About Me}
\begin{figure}[!h]
\centering
\includegraphics[scale=0.10]{bubble_syllabus}
\caption{Caption}
\end{figure}
\section{About You}
You are a nice person.
\end{document}
Super Great Title
John Doe
August 31st, 2015
1 About Me
Figure 1: Caption
2 About You
You are a nice person.
1
A.2.3 Rescaling Absolutely & Relatively
There are two ways to rescale an image. First, we can scale the image absolutely
by specifying a value for n in
\includegraphics[scale=n]{nameofyourfile}
If scale=1, then your image in the document will be the size of the image itself.
But, since this image a really huge, Im going to scale it down quite a bit.
Figure A.1. scale=0.04 Figure A.2. scale=0.07
Another option is to specify the size of the image relative to some other item in
document. For example, we can scale the image relative to say half the width of
the text.
includegraphics[width=0.5\textwidth]{bubble_syllabus}
\begin{figure}[!ht]
\centering
\includegraphics[width=0.37\textwidth]{bubble_syllabus}
\caption{width=0.37 of textwidth}
\end{figure}
In addition to adding an appropriately-sized image, we also want the image to
have a caption. To do this, we can put the image in the figure environment and
use the \caption command.
\begin{figure}
\caption{The Greatest Caption Ever!}
\end{figure}
But notice that the caption is centered while the image is flush left. This looks
like garbage. Instead, We want the image to be centered over the caption. To
do this we will write \centering after \begin{figure}:
Figure A.3. width=0.37 of textwidth
Figure A.4. The Greatest Caption Ever!
\begin{figure}
\centering
\end{figure}
Figure A.5. The Greatest Caption Ever!

Super! Now we have an image with a caption, and everything is nicely aligned.
But, lets do a little fine-tuning. LATEX will put your image and caption on
the page where it thinks it fits best. A lot of times, LATEX gets it right and if
you use labels in the text to refer to the figures placement at a specific point
isnt too important, e.g. see Figure A.5. But sometimes you want the image
somewhere else and somtimes you will want the text to wrap around the image.
Lets address each of these issues in turn.
First, the figure environment allows for specifying a placement value for where
on the figure will float in relation to the rest of the source code.
\begin{figure}[placement value]
In the place of placement value use any combination of the following:
h places the item here
t places the item at the top of the page
b places the item at the bottom of the page
p places the item on its own page
! overrides the internal logic of LATEX
So, for example, if we wanted to place the figure approximately below this text
or at the bottom of the page and ignore any logic LATEX uses to place the figure,
we would use [!ht]
\begin{figure}[!ht]
\centering
\end{figure}
Finally, suppose we wanted to wrap text around an image and its caption. To
do this, use the wrapfigure environment.1 To do this, we will need to add the
\usepackage{wrapfigure} to the preamble and then replace
\begin{figure}[!ht]
...
\end{figure}
with
\begin{wrapfigure}{R}{0.3\textwidth}
...
\end{wrapfigure}
Note that {0.3\textwidth} specifies the width of the figure in relation to the
text. Secondly, {R} specifies that the figure should be exactly to the right of the
text and the text should wrap around it. However, we can substitute {R} with a
number of different position specifiers:
r R right side of the text (uppercase for exactly right)
l L left side of the text (uppercase for exactly left)
i I if two-sided, inside edge, near the binding
o O if two-sided, outside edgefar from the binding
1 For documentation on this package, see http://texdoc.net/texmf-
dist/doc/latex/wrapfig/wrapfig-doc.pdf.
So, for example, the following

\begin{wrapfigure}{R}{0.35\textwidth}
\centering
\caption{A Bubble Outside of Southgate Apartments.
David W. Agler. State College, PA. Fall 2013.}
\end{wrapfigure}
\lipsum[2] % adds dummy text
\lipsum[3]
\lipsum[4]
creates:
Nam dui ligula, fringilla a, euismod sodales, sol-
licitudin vel, wisi. Morbi auctor lorem non justo.
Nam lacus libero, pretium at, lobortis vitae, ul-
tricies et, tellus. Donec aliquet, tortor sed accum-
san bibendum, erat ligula aliquet magna, vitae
ornare odio metus a mi. Morbi ac orci et nisl
hendrerit mollis. Suspendisse ut massa. Cras
nec ante. Pellentesque a nulla. Cum sociis na-
toque penatibus et magnis dis parturient montes,
nascetur ridiculus mus. Aliquam tincidunt urna.
Nulla ullamcorper vestibulum turpis. Pellen-
tesque cursus luctus mauris.
Nulla malesuada porttitor diam. Donec felis
erat, congue non, volutpat at, tincidunt tris-
tique, libero. Vivamus viverra fermentum felis. Figure A.6. A Bubble Out-
Donec nonummy pellentesque ante. Phasellus side of Southgate Apartments.
adipiscing semper elit. Proin fermentum massa David W. Agler. State College,
PA. Fall 2013.
ac quam. Sed diam turpis, molestie vitae, plac-
erat a, molestie nec, leo. Maecenas lacinia. Nam
ipsum ligula, eleifend at, accumsan nec, suscipit a, ipsum. Morbi blandit ligula
feugiat magna. Nunc eleifend consequat lorem. Sed lacinia nulla vitae enim.
Pellentesque tincidunt purus vel magna. Integer non enim. Praesent euismod
nunc eu purus. Donec bibendum quam in tellus. Nullam cursus pulvinar lectus.
Donec et mi. Nam vulputate metus eu enim. Vestibulum pellentesque felis eu
massa.
Quisque ullamcorper placerat ipsum. Cras nibh. Morbi vel justo vitae lacus
tincidunt ultrices. Lorem ipsum dolor sit amet, consectetuer adipiscing elit. In
hac habitasse platea dictumst. Integer tempus convallis augue. Etiam facilisis.
Nunc elementum fermentum wisi. Aenean placerat. Ut imperdiet, enim sed
gravida sollicitudin, felis odio placerat quam, ac pulvinar elit purus eget enim.
Nunc vitae tortor. Proin tempus nibh sit amet nisl. Vivamus quis tortor vitae
risus porta vehicula.
Appendix B
Readings
B.1 Selection from J. S. Mills Utilitarianism

[. . . ] The creed which accepts as the foundation of morals. Utility. or the
Greatest Happiness Principle, holds that actions are right in proportion as
they tend to promote happiness, wrong as they tend to produce the reverse
of happiness. By happiness is intended pleasure, and the absence of pain; by
unhappiness, pain, and the privation of pleasure. To give a clear view of the
moral standard set up by the theory, much more requires to be said; in particular,
what things it includes in the ideas of pain and pleasure; and to what extent this
is left an open question. But these supplementary explanations do not affect
the theory of life on which this theory of morality is grounded namely, that
pleasure, and freedom from pain, are the only things desirable as ends; and that
all desirable things (which are as numerous in the utilitarian as in any other
scheme) are desirable either for the pleasure inherent in themselves, or as means
to the promotion of pleasure and the prevention of pain.
Now, such a theory of life excites in many minds, and among them in some of
the most estimable in feeling and purpose, inveterate dislike. To suppose that
life has (as they express it) no higher end than pleasureno better and nobler
object of desire and pursuitthey designate as utterly mean and grovelling; as
a doctrine worthy only of swine, to whom the followers of Epicurus were, at a
very early period, contemptuously likened; and modern holders of the doctrine
are occasionally made the subject of equally polite comparisons by its German,
French, and English assailants.
When thus attacked, the Epicureans have always answered, that it is not they,
but their accusers, who represent human nature in a degrading light; since the
accusation supposes human beings to be capable of no pleasures except those of
which swine are capable. If this supposition were true, the charge could not be
gainsaid, but would then be no longer an imputation; for if the sources of pleasure
were precisely the same to human beings and to swine, the rule of life which is
good enough for the one would be good enough for the other. The comparison
of the Epicurean life to that of beasts is felt as degrading, precisely because
B.1 Selection from J. S. Mills Utilitarianism 160
a beasts pleasures do not satisfy a human beings conceptions of happiness.

Human beings have faculties more elevated than the animal appetites, and when
once made conscious of them, do not regard anything as, happiness which does
not include their gratification. I do not, indeed, consider the Epicureans to have
been by any means faultless in drawing out their scheme of consequences from
the utilitarian principle. To do this in any sufficient manner, many Stoic, as well
as Christian elements require to be included. But there is no known Epicurean
theory of life which does not assign to the pleasures of the intellect, of the feelings
and imagination, and of the moral sentiments, a much higher value as pleasures
than to those of mere sensation. It must be admitted, however, that utilitarian
writers in general have placed the superiority of mental over bodily pleasures
chiefly in the greater permanency, safety, uncostliness, &c., of the former that is,
in their circumstantial advantages rather than in their intrinsic nature. And on
all these points utilitarians have fully proved their case; but they might have
taken the other, and, as it may be called, higher ground, with entire consistency.
It is quite compatible with the principle of utility to recognise the fact, that
some kinds of pleasure are more desirable and more valuable than others. It
would be absurd that while, in estimating all other things, quality is considered
as well as quantity, the estimation of pleasures should be supposed to depend on
quantity alone.
If I am asked, what I mean by difference of quality in pleasures, or what makes
one pleasure more valuable than another, merely as a pleasure, except its being
greater in amount, there is but one possible answer. Of two pleasures, if there
be one to which all or almost all who have experience of both give a decided
preference, irrespective of any feeling of moral obligation to prefer it, that is
the more desirable pleasure. If one of the two is, by those who are competently
acquainted with both, placed so far above the other that they prefer it, even
though knowing it to be attended with a greater amount of discontent, and
would not resign it for any quantity of the other pleasure which their nature is
capable of, we are justified in a.scribing to the preferred enjoyment a superiority
in quality, so far outweighing quantity as to render it, in comparison, of small
account.
Now it is an unquestionable fact that those who are equally acquainted with,
and equally capable of appreciating and enjoying, both, do give a most marked
preference to the manner of existence which employs their higher faculties. Few
human creatures would consent to be changed into any of the lower animals, for
a promise of the fullest allowance of a beasts pleasures; no intelligent human
being would consent to be a fool, no instructed person would be an ignoramus,
no person of feeling and conscience would be selfish and base, even though they
should be persuaded that the fool, the dunce, or the rascal is better satisfied
with his lot than they are with theirs. They would not resign what they possess
more than he, for the most complete satisfaction of all the desires which they
have in common with him. If they ever fancy they would, it is only in cases
of unhappiness so extreme, that to escape from it they would exchange their
lot for almost any other, however undesirable in their own eyes. A being of
higher faculties requires more to make him happy, is capable probably of more
acute suffering, and is certainly accessible to it at more points, than one of an
inferior type; but in spite of these liabilities, he can never really wish to sink into
what he feels to be a lower grade of existence. We may give what explanation
we please of this unwillingness; we may attribute it to pride, a name which is

given indiscriminately to some of the most and to some of the least estimable
feelings of which mankind are capable; we may refer it to the love of liberty and
personal independence, an appeal to which was with the Stoics one of the most
effective means for the inculcation of it; to the love of power, or to the love of
excitement, both of which do really enter into and contribute to it: but its most
appropriate appellation is a sense of dignity, which all human beings possess in
one form or other, and in some, though by no means in exact, proportion to
their higher faculties, and which is so essential a part of the happiness of those in
whom it is strong, that nothing which conflicts with it could be, otherwise than
momentarily, an object of desire to them. Whoever supposes that this preference
takes place at a sacrifice of happinessthat the superior being, in anything like
equal circumstances, is not happier than the inferiorconfounds the two very
different ideas, of happiness, and content. It is indisputable that the being whose
capacities of enjoyment are low, has the greatest chance of having them fully
satisfied; and a highly-endowed being will always feel that any happiness which
he can look for, as the world is constituted, is imperfect. But he can learn to
bear its imperfections, if they are at all bearable; and they will not make him
envy the being who is indeed unconscious of the imperfections, but only because
he feels not at all the good which those imperfections qualify. It is better to be
a human being dissatisfied than a pig satisfied; better to be Socrates dissatisfied
than a fool satisfied. And if the fool, or the pig, is of a different opinion, it is
because they only know their own side of the question. The other party to the
comparison knows both sides.
It may be objected, that many who are capable of the higher pleasures, occasion-
ally, under the influence of temptation, postpone them to the lower. But this is
quite compatible with a full appreciation of the intrinsic superiority of the higher.
Men often, from infirmity of character, make their election for the nearer good,
though they know it to be the less valuable; and this no less when the choice is
between two bodily pleasures, than when it is between bodily and mental. They
pursue sensual indulgences to the injury of health, though perfectly aware that
health is the greater good. It may be further objected, that many who begin
with youthful enthusiasm for everything noble, as they advance in years sink
into indolence and selfishness. But I do not believe that those who undergo this
very common change, voluntarily choose the lower description of pleasures in
preference to the higher. I believe that before they devote themselves exclusively
to the one, they have already become incapable of the other. Capacity for the
nobler feelings is in most natures a very tender plant, easily killed, not only by
hostile influences, but by mere want of sustenance; and in the majority of young
persons it speedily dies away if the occupations to which their position in life has
devoted them, and the society into which it has thrown them, are not favourable
to keeping that higher capacity in exercise. Men lose their high aspirations as
they lose their intellectual tastes, because they have not time or opportunity for
indulging them; and they addict themselves to inferior pleasures, not because
they deliberately prefer them, but because they are either the only ones to which
they have access, or the only ones which they are any longer capable of enjoying.
It may be questioned whether anyone who has remained equally susceptible to
both classes of pleasures, ever knowingly and calmly preferred the lower; though
many, in all ages, have broken down in an ineffectual attempt to combine both.
From this verdict of the only competent judges, I apprehend there can be no
appeal. On a question which is the best worth having of two pleasures, or which
of two modes of existence is the most grateful to the feelings, apart from its
moral attributes and from its consequences, the judgment of those who are
qualified by knowledge of both, or, if they differ, that of the majority among
them, must be admitted as final. And there needs be the less hesitation to accept
this judgment respecting the quality of pleasures, since there is no other tribunal
to be referred to even on the question of quantity. What means are there of
determining which is the acutest of two pains, or the intensest of two pleasurable
sensations, except the general suffrage of those who are familiar with both?
Neither pains nor pleasures are homogeneous, and pain is always heterogeneous
with pleasure. What is there to decide whether a particular pleasure is worth
purchasing at the cost of a particular pain, except the feelings and judgment
of the experienced? When, therefore, those feelings and judgment declare the
pleasures derived from the higher faculties to be preferable in kind, apart from
the question of intensity, to those of which the animal nature, disjoined from
the higher faculties, is susceptible, they are entitled on this subject to the same
regard.
I have dwelt on this point, as being a necessary part of a perfectly just conception
of Utility or Happiness, considered as the directive rule of human conduct. But
it is by no means an indispensable condition to the acceptance of the utilitarian
standard; for that standard is not the agents own greatest happiness, but the
greatest amount of happiness altogether; and if it may possibly be doubted
whether a noble character is always the happier for its nobleness, there can be
no doubt that it makes other people happier, and that the world in general is
immensely a gainer by it. Utilitarianism, therefore, could only attain its end by
the general cultivation of nobleness of character, even if each individual were
only benefited by the nobleness of others, and his own, so far as happiness is
concerned, were a sheer deduction from the benefit. But the bare enunciation of
such an absurdity as this last, renders refutation superfluous.
According to the Greatest Happiness Principle, as above explained, the ultimate
end, with reference to and for the sake of which all other things are desirable
(whether we are considering our own good or that of other people), is an existence
exempt as far as possible from pain, and as rich as possible in enjoyments, both
in point of quantity and quality; the test of quality, and the rule for measuring
it against quantity, being the preference felt by those who in their opportunities
of experience, to which must be added their habits of self-consciousness and
self-observation, are best furnished with the means of comparison. This, being,
according to the utilitarian opinion, the end of human action, is necessarily
also the standard of morality; which may accordingly be defined, the rules and
precepts for human conduct, by the observance of which an existence such as has
been described might be, to the greatest extent possible, secured to all mankind;
and not to them only, but, so far as the nature of things admits, to the whole
sentient creation.
[. . . ] I must again repeat, what the assailants of utilitarianism seldom have the
justice to acknowledge, that the happiness which forms the utilitarian standard
of what is right in conduct, is not the agents own happiness, but that of all
concerned. As between his own happiness and that of others, utilitarianism
requires him to be as strictly impartial as a disinterested and benevolent spectator.

In the golden rule of Jesus of Nazareth, we read the complete spirit of the ethics
of utility. To do as one would be done by, and to love ones neighbour as oneself,
constitute the ideal perfection of utilitarian morality. As the means of making
the nearest approach to this ideal, utility would enjoin, first, that laws and social
arrangements should place the happiness, or (as speaking practically it may be
called) the interest, of every individual, as nearly as possible in harmony with
the interest of the whole; and secondly, that education and opinion, which have
so vast a power over human character, should so use that power as to establish
in the mind of every individual an indissoluble association between his own
happiness and the good of the whole; especially between his own happiness and
the practice of such modes of conduct, negative and positive, as regard for the
universal happiness prescribes: so that not only he may be unable to conceive
the possibility of happiness to himself, consistently with conduct opposed to the
general good, but also that a direct impulse to promote the general good may
be in every individual one of the habitual motives of action, and the sentiments
connected therewith may fill a large and prominent place in every human beings
sentient existence. If the impugners of the utilitarian morality represented it to
their own minds in this its true character, I know not what recommendation
possessed by any other morality they could possibly affirm to be wanting to it:
what more beautiful or more exalted developments of human nature any other
ethical system can be supposed to foster, or what springs of action, not accessible
to the utilitarian, such systems rely on for giving effect to their mandates.
Bibliography
Christopher Belshaw. Environmental Philosophy: Reason, Nature and Human

Concern. Montreal & Kingston, McGill-Queens University Press, 2001.
Manuel Franco, Ana V Diez-Roux, Jennifer A Nettleton, Mariana Lazo, Frederick
Brancati, Benjamin Caballero, Thom Glass, and Latetia V Moore. Availability
of healthy foods and dietary patterns: the multi-ethnic study of atherosclerosis.
The American Journal of Clinical Nutrition, 89(3):897904, 2009. doi: 10.
3945/ajcn.2008.26434. URL http://ajcn.nutrition.org/content/89/3/
897.abstract.
Lori Gruen. Ethics and Animals: An Introduction. Cambridge University Press,
Cambridge, 2011.
J. Tomasello M. Hare, B. Call. Do chimpanzees know what conspecifics know.
Animal Behaviour, 61:139151, 2001.
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Philosophy of Nature and

FA14, Version 0.9

THE PENNSYLVANIA STATE UNIVERSITY

8/15/14: First draft completed. Added to ANGEL.

2 Environment and Environmentalism 17

2.2.4 Philosophy vs. Tradition . . . . . . . . . . . . . . . . . . . 26

3 Causes of Environmental Problems 35

4 Solutions I: Democracy and the Market 45

5 Solutions II: Moral Theory 59

6.2 Human Exceptionalism: What Makes Humans Special? . . . . . 73

7 Animals, II: Animals as Food 96

9 Non-Living Things 116

9.2.5 Bioconservatism about Species Creation and Extinction . 127

10 Future Human Beings 132

A Using LATEX 145

0.1 Course Information

Instructor: David W. Agler, PhD

0.2 Course Description

anything, distinguishes us from animals? is it morally permissible to eat

0.3 Course Overview

0.3.1 Required Texts

0.3.2 Course Objectives

Philosophy of Nature/Environment Content: Students will learn several

0.4 Course Policies

0.4.1 Academic Misconduct

0.4.2 Grading Scale

0.4.3 Late Work

0.4.4 Accessibility and Additional Guidance

0.4.5 ANGEL and Email Communication

0.4.6 Drop Procedures & Incompletes

0.4.7 Classroom Environment

A number of factors figure into creating a healthy classroom environment. In

0.5 Course Work

Assignment # pts % Notes

Table 1. Grade Weight Per Assignment

0.5.1 Attendance & Participation

The attendance and participation portion of your grade is determined through a

respectful dialogue with your classmates and instructor, your willingness

0.5.2 LATEX Assignment

0.5.3 Pop Quizzes

Eight pop quizzes will be distributed throughout the semester.

0.5.4 Writing & Picture Assignment

Media Component Requirements

Table 2. Media Component Requirements

Written Component Requirements

Table 3. Written Component Requirements

Assessment Component Requirements

Table 4. Assessment Component Requirements

1. Take good notes. While I distribute a lot of written material, these

0.5.6 Extra Credit

Figure 1. An Example of a Diagram Made Using TikZ

0.6 Course Schedule

DATE TOPIC READINGS ASSIGNMENT

Table 6. UNIT 2, ANIMALS

DATE TOPIC READINGS ASSIGNMENT

Table 7. UNIT 3, LIFE, RIVERS, SPECIES, LAND, & DEEP ECOLOGY

DATE TOPIC READINGS ASSIGNMENT

Presenting and criticizing arguments plays a large role in philosophy. An

P1 All pollution is caused by hippies.