Search Results (77)

Through framing analysis, this research spans a decade (2013–2022) of news on animal agriculture, focusing on the industry’s constituent bodies, farmed animals, to uncover how journalism operates with speciesism as a societal driving force. Findings indicate that animal welfare is framed as a scientific issue, while environmental news coverage downplays the struggles of these animals within industry operations. To conclude, the normative journalistic standard of accuracy is discussed as functioning primarily within an anthropocentric framework, while the news value of care is suggested as a remedy for social ignorance perpetuated by the press regarding farmed animals. Full article

Although concern for animal welfare may have been linked to humans since the domestication of livestock, the term itself first appeared in the United Kingdom in the 1960s. The emergence of the concept of animal welfare occurred in a society undergoing a clear transition from patriarchal to emancipatory values based on the concept of freedom. However, coinciding with the recognition of animals as sentient beings in the EU and the emergence of concepts such as a “Life Worth Living”, the Five Freedoms were complemented. In fact, the values of a knowledge society—through autonomy, justice, and equality—create the conditions for a society more connected to its emotions. This entire movement culminated in an updated and complementary definition called “the Five Domains,” in which the mental states of animals and their emotions are essential. However, in the meantime, the market is dominated by several animal welfare certification schemes that focus on inputs (what humans provide) rather than outcomes (animal-based indicators), reflecting an anthropocentric perspective that does not consider the actual experiences of animals from farm to farm. In a knowledge society, where emotions are so important, this approach will be considered unacceptable someday. Full article

Protection of the environment and its life forms has become a significant concern among philosophers and theologians alike in recent years. There is disagreement, however, over the best way to formulate the grounds of this concern. Some philosophers and theologians favor an instrumental or anthropocentric approach, claiming that adequate preservation of wildlife is warranted solely on the basis of benefits provided to humans, whether couched in terms of the satisfaction of material, medicinal, recreational, or psychological needs. Others claim that wild nature should be preserved for its own sake, due to its life forms possessing intrinsic value. How best to articulate and defend the intrinsic value of wildlife, however, has been much disputed. This paper first compares the adequacy of anthropocentric and non-anthropocentric approaches to environmental ethics. It concludes that a non-anthropocentric theory of the intrinsic value of living creatures is best suited to motivate care for and action on behalf of the environment, and, in addition, most accurately reflects the basis of human concern for the environment. This paper next goes on to examine the philosophical underpinnings required for a theory of the intrinsic value of nature. It argues that an objective account of the intrinsic value of nature, founded on some form of non-naturalist ethics or minimal theism, seems necessary to account for the intrinsic value of nature (in contrast with a purely subjective or naturalist approach). In particular, a sacramental view of nature wherein creation issues from a creator who is goodness itself seems ideal for grounding the intrinsic value of wildlife, along with motivating humans to contribute energy and resources to their conservation and even to sacrifice some of their interests in order to do so. This being the case, rather than being a hindrance to environmental ethics, religion, if properly formulated, can be a most helpful ally. Full article

Researchers observed that even if one’s environmental concern was high, people would delegate others to take responsibility for climate change mitigation and undertake sustainable actions. In this study, we explored how citizens of different countries in Central Europe, Central Asia, and the Middle East perceived responsibility for mitigating and reducing climate change consequences of various collective and individual agents. Also, we asked about the role of cultural values, environmental worldviews, and beliefs in the intractability of climate change in the prediction of the responsibility distribution. The total sample consisted of n = 1267 participants from Belarus, Lithuania, Poland, the United Arab Emirates, and Uzbekistan. We created the list of 11 collective and individual entities as accountable for mitigation and sustainable activities. We used the Collindex scale to measure collectivistic and individualistic values, the NEP scale to measure anthropocentric and ecocentric worldviews, and two questions concerning the intractability beliefs. Results showed that participants attributed more responsibility to collective agents than to individuals across countries. The predictors’ patterns indicated that ecocentric worldviews consistently increased perceived responsibility of both collective and individual actors, whereas anthropocentrism reduced the attribution of collectives’ responsibility. Collectivistic values appeared to foster greater expectations of individuals. Also, differences between national samples were observed. Full article

Media shape and reflect social imaginaries, influencing collective beliefs, norms, and aspirations. Video games and films frequently depict themes like urbanization, dystopian futures, and resource-driven expansion, often envisioning humanity colonizing new planets after depleting Earth’s resources. Such narratives risk reinforcing exploitative attitudes toward the environment, extending them to new frontiers. Research has shown that media, especially video games, influence societal perceptions and shape future possibilities. While largely reflecting anthropocentric worldviews, these media also have the potential to promote ecocentric perspectives. In the context of biodiversity loss and planetary imbalance, media’s role in fostering non-anthropocentric values is crucial. This study introduces the Non-Anthropocentric Media Evaluation Questionnaire (NAMEQ), a tool designed to help media producers assess whether their work aligns with ecocentric principles, and to support academic researchers and students in the study and analysis of media from a biocentric perspective. Applying this framework to 138 widely distributed video games and films reveals a strong dominance of anthropocentric narratives. While some works incorporate ecocentric themes, they remain inconsistent. The findings underscore the need for a more deliberate and coherent representation of bio-centric values in media, advocating for a shift in cultural narratives toward perspectives that recognize and respect the intrinsic value of the non-human world. Full article

Trust in robots is often analyzed with scales built for either humans or automation, making cross-species comparisons imprecise. Addressing that gap, this paper distils decades of trust scholarship, from clinical vs. actuarial judgement to modern human–robot teaming, into a lean two-factor framework: Mortal vs. Machine (MvM). We first surveyed classic technology-acceptance and automation-reliance research and then integrated empirical findings in human–robot interaction to identify diagnostic cues that can be instantiated by both human and machine agents. The model includes (i) ability—perceived task competence and reliability—and (ii) value congruence—alignment of decision weights and trade-off priorities. Benevolence, oft-included in trust studies, was excluded because current robots cannot manifest genuine goodwill and existing items elicit high dropout. The resulting scale travels across contexts, allowing for researchers to benchmark a robot against a human co-worker on identical terms and enabling practitioners to pinpoint whether performance deficits or priority clashes drive acceptance. By reconciling anthropocentric and technocentric trust literature in a deployable diagnostic, MvM offers a field-ready tool and a conceptual bridge for future studies of AI-empowered robotics. Full article

This article offers a theistically conscious biocentric environmental ethic that builds upon the scaffolding of Aldo Leopold’s land ethic with a synthesis of biocentric individualism, deep ecology, and Vaiṣṇava theology. The practical benefit of this proposed ethic is immediately recognized when viewed in light of innovation in biomimicry. Leopold set a fourfold standard for environmental ethics that included (1) acknowledging the evolution of consciousness needed to give rise to ecological conscience, (2) surpassing anthropocentric economic interests in ecological decision making, (3) cultivating individual responsibility and care for the land, and (4) offering a unified mental picture of the land to which individuals can relate. We defend his original work, from later interpretations where the communal aspect of the whole overshadows the uniqueness of the different parts. Transitioning from mitigating overemphasis on the value of the collective, we turn to biocentric individualism, which despite overvaluing the individual, identifies the practical necessity of a qualified moral decision-maker in discerning individual value within the web of nature. Deep ecology articulates self-realization as the qualification that this moral agent must possess. A theistically conscious biocentric environmental ethic balances the role of the individual and the collective by recognizing their irreducible interdependence as a simultaneous unity-in-diversity. This principle of dynamic oneness is introduced in deep ecology and fully matures in Vaiṣṇava theology. Individuals have particular functional value based on their unique role within the Organic Whole, and genuinely self-realized decision-makers can assess these values appropriately enough to discern how human civilization can flourish through harmonizing with nature. In many ways, this is the basis for biomimicry, a field where thoughtful people observe nature’s problem-solving and adapt those same strategies and design principles to humanity’s challenges. The development of biomimicry affirms the central thrust of the proposed environmental ethic, which can reciprocally inspire further biomimetic progress. Full article

Environmental awareness and sustainability are essential for city development. Therefore, the study examined the attitudes of 1023 Polish Generation Z students from WULS-SGGW in Warsaw, Poland, toward urban trees and willingness to support tree planting. The findings revealed that 75% care about the environment, 93% value nature, and 92% enjoy seeing new trees. Additionally, 74% support funding tree planting, 51% would volunteer, and 39% donate money. However, 54% believe that property owners should be free to cut trees. The Agglomerative Hierarchical Clustering (AHC) method was applied to divide students into clusters. Clusters differed first in students’ attitudes toward trees, from “Tree Lovers” to “Tree Sceptics”, and second in students’ anthropocentric vs. environmental orientation: opposing (“Trees First”) vs. supporting (“People First”) the right to freely cut private trees. An additional questionnaire allowed us to link students’ clusters with importance assigned to positive and adverse tree attributes, like “Attractiveness,” “Usefulness,” and “Danger”. The study results do not provide a clear answer regarding the issue of Polish Generation Z students and the future sustainable development of urban greenery. They want to support trees for practical qualities, beauty, and utility. However, many place an even greater value on their right to self-determination regarding their property, including tree removal. Full article

The research explores three interconnected themes: philosophy, education, and ecology. It aims to be an interdisciplinary study that emphasizes the significance of the philosophy of environmental education and its practical implications. Initially, it addresses the contemporary hylomorphic production approach, followed by proposing educational solutions aimed at fostering a comprehensive understanding of the environment. This understanding includes recognizing humans as part of the environment, sharing equal rights to existence with all other life forms. The study advocates for a shift away from anthropocentrism, positioning humans in a non-privileged role within the ecosystem. It seeks to challenge long-standing notions where humans have historically placed themselves above other beings. The research is particularly inspired by the “Green Schools” in Bali, which embody a proactive educational philosophy aimed at reshaping how future generations perceive their role in production and environmental stewardship. These schools promote an educational framework that encourages students to reconnect with nature and develop sustainable practices from the ground up, moving away from exploitative and profit-driven paradigms. An example of this innovative approach is found in disciplines such as “eco-art,” where colors are derived from natural relationships rather than manufactured. The overarching goal is to cultivate a perspective that sees humans as integral components of nature, valuing it for its intrinsic worth rather than solely for its utility to humanity. Full article

In this paper, we reflect on difficulties connected with transitioning from one spiritual tradition to another. We consider Western New Animism, sometimes proposed as a remedy to the exploitative and anthropocentric values typical of Western Modernity. New Animism hopes to provide a framework for resilient, pro-environmental attitudes and practices. Referring to Wittgenstein’s reflections on religion, magic and culture, as well as the work of Peter Winch, we argue that the possibility of embracing another form of spirituality depends on one’s ability to see a ‘depth’ in it. However, a conversion always has an element of the unpredictable, as we never know in advance what awaits us on the other side. This creates problems for purely pragmatically oriented suggestions to adopt an animist worldview. Full article

The unique features of high-quality agri-food production are rooted in the specificities of ecosystems, interpreted through an anthropocentric lens. In Italy, such products are nationally certified with labels that enhance both their market value and their territorial identity. However, climate change amplifies risks such as land degradation and reduced arability, threatening the value systems tied to ecosystems, places, and products. As a result, the relationship between environmental conditions and certified quality is becoming more fragile across the Italian peninsula. This paper investigates how producers and consumers perceive the risks posed by climate change to the ecosystem characteristics of Terroir, focusing on Calabria—a southern Italian region marked by socio-environmental vulnerability and a limited number of certified products. This fragility may further hinder certified agri-food production, with serious implications for the local agribusiness sector. Using a qualitative methodology, the study draws on questionnaires administered to producers and farmers, alongside interviews with key stakeholders and exploratory fieldworks. Eventually, this research aims to identify major environmental risks impacting certified production in Calabria, examine the adaptation strategies adopted by local producers, and assess the perceived effectiveness of institutional support. It also explores whether certifications such as PDO and PGI can act as tools to mitigate climate-related impacts while enhancing product value and territorial resilience. These findings can inform more effective policies for promoting sustainable, high-quality agri-food systems under changing climate conditions in a transcalar perspective. Full article

The ethical theories considered in this commentary include Anthropocentrism, Dominionism, Utilitarianism, Reverence for Life, Animal Rights, Biocentrism, Ecocentrism and Care Ethics. It is apparent that Utilitarianism provides a motivating rationale for devising legal instruments to manage animal welfare in many countries. The emphasis of different laws spanning many decades paralleled the trajectory of changing attitudes to animals. Initial laws focussed on serious abuse, and were enacted to deal with relative indifference to animal suffering. Anticruelty laws followed; they dealt with a wider range of noxious acts that also cause suffering. Animal Protection laws accommodated a growing acceptance that much less severe, yet still very unpleasant experiences, are of significant welfare concern. These laws and their amendments, plus the associated instruments (e.g., Codes of Welfare/Practice), were increasingly couched using animal welfare terminology. Finally, contemporary laws that focus directly to animal welfare, increasingly refer to a ‘duty of care’ towards animals, entailing responsibilities to minimise negative experiences and to promote positive ones. Outlined here is an example of an ethically-based legal structure for providing guidance and outlining requirements for animal welfare management nationally. It has four interacting levels: Level 1—Law; Level 2—Codes of Welfare/Practice; Level 3—Regulations; and Level 4—Cooperation at a National Level. It is noted that although the framing of this legal structure is based on ethical principles, the expression of those principles is more implicit than explicit. However, expression of the ethical principles can be made much more explicit when putting into effect legal requirements to assess the acceptability of different practices in animal welfare terms. There are four interacting steps in this process: Step 1—the Primary Assumption: Animals have intrinsic value and an interest in having good lives. Step 2—Distribution of Responsibility: Humans usually control human-animal interactions and have an overarching responsibility to operate two principles: (1) If in doubt err on the side of the animal; (2) If there are justified concerns, a lack of evidence can never in itself justify a practice. Step 3—Assessment of Impact on the Animals: Use a structured framework to assess the impact of human-initiated activities. The Five Domains Model is suggested as a suitable device for this. Step 4—Rigorous Evaluation: the aim, to choose the least noxious intervention as required by the Principle of Proportionality which, once chosen, supports a justification to proceed. This commentary provides examples of how ethical reasoning, and its operational consequences, can be made visible at every stage of developing, introducing and operating infrastructures for managing animal welfare nationally. Full article

This pilot study examines the complex interplay between human happiness and environmental sustainability through the lens of environmental ethics. Using a mixed-methods approach with surveys and interviews, it investigates how self-reported happiness is related to access to nature, environmental concerns, attitudes towards sustainability, and ethical values. Both surveys and interviews revealed a dominance of biospheric and altruistic ethical values and strong environmental concerns among the participants, often expressed from an anthropocentric perspective. The findings suggest that fostering environmental ethics could bridge the gap between happiness and sustainability. Despite the study limitations, such as geographical constraints and a small survey sample, it contributes a novel framework that can be replicated and adapted for larger-scale cross-cultural studies. Full article

This study aims to explore the practice of Christian ocean stewardship on Taiwan’s marine wind farm policy, with a particular focus on the critically endangered Taiwanese humpback dolphins (Sousa chinensis taiwanensis). Marine wind farms, while integral to the shift toward renewable energy, present complex ethical challenges due to their adverse environmental impacts—particularly noise pollution, which poses a serious threat to vulnerable marine species. International laws have underscored the importance of preventing marine noise pollution. Although Taiwan has relevant laws and policies, their implementation and supervision in preventing marine noise pollution are inadequate. This study critically examines the anthropocentric frameworks that currently dominate Taiwan’s marine development policies, arguing that they inadequately address the moral obligations humans have toward the broader ecosystem. Through a theological reflection grounded in Christian stewardship ethics, this research advocates for a shift away from human-centered environmental policies towards a more holistic ethic that acknowledges the intrinsic value of all creation. It emphasizes that ethical stewardship requires not merely reducing harm but actively participating in the restoration and protection of ecosystems, thus extending beyond utilitarian considerations of human benefit. The plight of the Taiwanese humpback dolphin serves as a case study for exploring these ethical tensions, highlighting how the energy transition can inadvertently contribute to biodiversity loss if not approached with caution and moral responsibility. Building on this, this study proposed four key principles to guide future marine development. These principles advocate for respecting nature, responsible management, continuous innovation, and social participation and transparency. This approach not only helps guide Taiwan’s marine policies but also provides new perspectives and practical approaches for applying Christian ethics in the field of marine environmental protection. Full article

God’s word is the starting point of all theological knowledge and is conveyed through different objectivations. Since the 16th century, the authorised places of testimony of the Word of God have been referred to as “loci theologici”. The Dominican Melchior Cano distinguished ten homes of the divine word of revelation, whereby he counted human reason, philosophy, and the history of mankind among the loci alieni. The Second Vatican Council valued the non-theological sciences and granted them autonomy, which is developed in the first part of the essay. Today, it is mainly the insights of natural sciences that enrich theology but also challenge it, especially when the theological view is not narrowed anthropocentrically but is oriented towards the whole of creation. In this case, the question underlying the second part arises as to how the goal of creation can be considered together with the intrinsic lawfulness of nature. It will be shown that this question offers theology the opportunity to reflect on its statements on creation, as well as unanswerable questions. Full article