By Deane W. Curtin
"... a massive contribution to environmental philosophy.... comprises provocative discussions of institutional and systemic violence, indigenous resistance to 'development,' the land ethic, deep ecology, ecofeminism, women's ecological wisdom, Jeffersonian agrarian republicanism, Berry's principles approximately 'principled engagement in community,' desert advocacy, and the necessity for an attachment to place." -- Choice"[T]his is a vital e-book, elevating critical questions for improvement theorists and environmentalists alike." -- Boston ebook ReviewWhen Indian centenarian Chinnagounder requested Deane Curtin approximately his curiosity in conventional medication, in particular due to the fact he wasn't operating for a drug corporation trying to patent a brand new discovery, Curtin puzzled no matter if it was once attainable for the industrialized global to have interaction with local cultures for purposes except to use them, boost them, and eliminate their conventional practices. the reply, in response to Curtin, defines the moral personality of what we as a rule name 'progress.' regardless of the normal statement that we are living in an international village, cross-cultural environmental and social conflicts are usually marked via mess ups of verbal exchange because of deeply divergent assumptions. Curtin articulates a reaction to Chinnagounder's problem when it comes to a brand new, highly postcolonial, environmental ethic.
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Extra info for Chinnagounder's Challenge: The Question of Ecological Citizenship
The conception of moral judgments as issuing from an autonomous will. Moral rationality, if it is still understood as inquiring about human goods, is reduced to instrumental reason. It is understood as the “scienti¤c” ability to calculate over quantities of discrete individuals. In other versions of political liberalism, the moral will does not engage the good at all. 4. The priority of right over the substantive goods of diverse communities. It follows, therefore, that there is a distinction between ethics proper, and mere culturally speci¤c social arrangements.
The capacity of earth to support life) have to be classed with externalities, it is time to restructure basic concepts. (Daly and Cobb, Jr. 1989: 37) Localized externalities, such as black lung disease, can be internalized and assigned a cost. The disease exists only in the coal industry among miners and their families. The operators of the coal mine and plant can be directed by the government to address the health costs of their industry, and the cost can be passed on to customers. Unfortunately, this is not the case with pervasive externalities.
As long as women’s expertise is not valued, we are unlikely to understand our own culturally speci¤c negotiation of the culture/nature relationship. To reconstruct the marginalizing tendencies of the culture/nature distinction, we need a pragmatic, empirical approach to material culture. Paying attention to women’s actual practices suggests an alternative reading of the culture/nature distinction that cannot be described as exclusively theory or practice; it is neither exclusively mental nor bodily.