Book contents
- Frontmatter
- Contents
- Preface
- Acknowledgements
- 1 Turning the world upside down – and some other tasks for dogmatic Christian ethics
- 2 Christian anthropology at the beginning and end of life
- 3 The practice of abortion: a critique
- 4 Economic devices and ethical pitfalls: quality of life, the distribution of resources and the needs of the elderly
- 5 Why and how (not) to value the environment
- 6 On not begging the questions about biotechnology
- 7 ‘Who are my mother and my brothers?’: Marx, Bonhoeffer and Benedict and the redemption of the family
- 8 Five churches in search of sexual ethics
- 9 Prolegomena to a dogmatic sexual ethic
- Bibliography
- Index
5 - Why and how (not) to value the environment
Published online by Cambridge University Press: 21 May 2010
- Frontmatter
- Contents
- Preface
- Acknowledgements
- 1 Turning the world upside down – and some other tasks for dogmatic Christian ethics
- 2 Christian anthropology at the beginning and end of life
- 3 The practice of abortion: a critique
- 4 Economic devices and ethical pitfalls: quality of life, the distribution of resources and the needs of the elderly
- 5 Why and how (not) to value the environment
- 6 On not begging the questions about biotechnology
- 7 ‘Who are my mother and my brothers?’: Marx, Bonhoeffer and Benedict and the redemption of the family
- 8 Five churches in search of sexual ethics
- 9 Prolegomena to a dogmatic sexual ethic
- Bibliography
- Index
Summary
INTRODUCTION
According to a widely used definition, pollution is ‘the introduction by humans into the environment of substances or energy liable to cause hazards to human health, harm to living resources and ecological systems, damage to structures or amenity, or interference with legitimate uses of the environment’. Inreflecting common uses of the word ‘pollution’ the definition also reflects the different, and sometimes competing, rationales for its regulation. Thus, on the one hand, it indicates that by ‘pollution’ some are put in mind principally of what, in affecting the natural world, does harm to humans (and speciically to their ‘health’, and to the ‘legitimate uses of’ and the ‘living resources’ and ‘amenity’ they find in the environment). On the other hand, however, it recognises that others use ‘pollution’ to describe not only what adversely affects humans through affecting the environment, but to describe in addition what, quite simply, adversely affects the environment; thus there is reference to harm not only to ‘living resources’ but also to ‘ecological systems’, and to damage not just to ‘amenity’, but also to ‘structures’ (not, as it might have been, ‘structures of value to humans’).
The existence of competing rationales for protection of the environment reflected in this deinition has been the stuff of much of the debate in the field of environmental ethics over the last few decades, certainly as it has been received outside the discipline itself.
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- Christian Ethics and Contemporary Moral Problems , pp. 163 - 203Publisher: Cambridge University PressPrint publication year: 1999
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