By Nancie Erhard
Ethical Habitat explores how our ethical imaginations and ethical norms were formed through or even cocreated with Earth in different biotic groups. Weaving jointly technological know-how and faith with indigenous and womanist traditions, Nancie Erhard makes use of examples from numerous assets, together with post-Cartesian technology, the previous testomony, and the Mi´kmaq tribe of jap Canada. She demonstrates how each one portrays the agency—including the ethical agency—of the flora and fauna. From this cross-cultural strategy, she recasts the query of ways we conceive of people as ethical brokers. whereas written for “the sake of Earth,” this thought-provoking ebook is going way past the difficulty of ecology to teach the contribution that such an method could make to pluralist ethics on a number well timed social concerns.
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Extra resources for Moral Habitat: Ethos and Agency for the Sake of Earth
And it is the sound of the song, rather than words, which is important. Closeness with the forest, embrace, is acted out in the practice of initiating a newborn, circling its waist and wrists with vines to which are tied small pieces of wood. 70 Tuan contrasts this inhabitation of a world with that of various Pueblo peoples of the Southwest United States. Here, space, shape, direction, verticality, and color are the vocabulary of culture and value that orient human members of the community. In a dry land, springs become locations and foci of ritual, and rituals are patterned by a sun-marked seasonality.
17 So the category of personhood is not necessarily fixed either by language category or classification by appearance. As might be expected, given this possibility for personhood, humanplant relationships are at times conceived in terms similar to the hunt, those of gift giving and reciprocal obligations. Certain medicinal plants are said to reveal themselves only when the seeker has the proper disposition, and the combination of proper action and attitude on the part of the harvester and cooperation on the part of the plant are required for the potency of the medicine.
There is simply no value-free standpoint to take concerning the location of agency and the relationships of the rest of the natural world, human physiology, social realities, and cultures. 43 For one thing, the existence of people who forgo having biological children as a matter of moral conviction, sometimes against a prevailing cultural norm, cannot be accounted for in a reductive scheme without convolutions, adding exception onto exception. Nor can acts of self-sacrifice (particularly life risk) for the benefit of unrelated strangers.