In Character and Environment, Ronald L. Sandler brings together contemporary work on virtue ethics with contemporary work on environmental ethics. He demonstrates the many ways that any ethic of character can and should be informed by environmental considerations. He also develops a pluralistic, virtue-oriented environmental ethic that accommodates the richness and complexity of our relationship with the natural environment and provides effective and nuanced guidance on environmental issues.

There is one certainty regarding the human relationship with nature-there is no getting away from it. But while a relationship with nature is a given, the nature of that relationship is not. Environmental ethics is the attempt to determine how we ought and ought not relate to the natural environment. A complete environmental ethic requires both an ethic of action and an ethic of character. Environmental virtue ethics is the area of environmental ethics concerned with character. It has been an underappreciated and underdeveloped aspect of environmental ethics-until now. The selections in this collection, consisting of ten original and four reprinted essays by leading scholars in the field, discuss the role that virtue and character have traditional played in environmental discourse, and reflect upon the role that it should play in the future. The selections also discuss the substantive content of the environmental virtues and vices, and apply them to concrete environmental issues and problems. This collection establishes the indispensability of environmental virtue ethics to environmental ethics. It also enhances the breadth and quality of the ongoing discussion of environmental virtue and vice and the role they should play in an adequate environmental ethic.

Buddhism, one increasingly hears, is an 'eco-friendly' religion. It is often said that this is because it promotes an 'ecological' view of things, one stressing the essential unity of human beings and the natural world. Buddhism, Virtue and Environment presents a different view. While agreeing that Buddhism is, in many important respects, in tune with environmental concerns, Cooper and James argue that what makes it 'green' is its view of human life. The true connection between the religion and environmental thought is to be found in Buddhist accounts of the virtues - those traits, such as compassion, equanimity and humility, that characterise the life of a spiritually enlightened individual. Central chapters of this book examine these virtues and their implications for environmental attitudes and practice. Buddhism, Virtue and Environment will be of interest not only to students and teachers of Buddhism and environmental ethics, but to those more generally engaged with moral philosophy. Written in a clear and accessible style, this book presents an original conception of Buddhist environmental thought. The authors also contribute to the wider debate on the place of ethics in Buddhist teachings and practices, and to debates within 'virtue ethics' on the relations between human well-being and environmental concern.

The late twentieth and early twenty-first centuries have seen a renaissance in the study of virtue -- a topic that has prevailed in philosophical work since the time of Aristotle. Several major developments have conspired to mark this new age. Foremost among them, some argue, is the birth of virtue ethics, an approach to ethics that focuses on virtue in place of consequentialism (the view that normative properties depend only on consequences) or deontology (the study of what we have a moral duty to do). The emergence of new virtue theories also marks this new wave of work on virtue. Put simply, these are theories about what virtue is, and they include Kantian and utilitarian virtue theories. Concurrently, virtue ethics is being applied to other fields where it hasn't been used before, including bioethics and education. In addition to these developments, the study of virtue in epistemological theories has become increasingly widespread to the point that it has spawned a subfield known as 'virtue epistemology.' This volume therefore provides a representative overview of philosophical work on virtue. It is divided into seven parts: conceptualizations of virtue, historical and religious accounts, contemporary virtue ethics and theories of virtue, central concepts and issues, critical examinations, applied virtue ethics, and virtue epistemology. Forty-two chapters by distinguished scholars offer insights and directions for further research. In addition to philosophy, authors also deal with virtues in non-western philosophical traditions, religion, and psychological perspectives on virtue.

What is the environment, and how does it figure in an ethical life? This book is an introduction to the philosophical issues involved in this important question, focussing primarily on ethics but also encompassing questions in aesthetics and political philosophy. Topics discussed include the environment as an ethical question, human morality, meta-ethics, normative ethics, humans and other animals, the value of nature, and nature's future. The discussion is accessible and richly illustrated with examples. The book will be valuable for students taking courses in environmental philosophy, and also for a wider audience in courses in ethics, practical ethics, and environmental studies. It will also appeal to general readers who want a reliable and sophisticated introduction to the field.

This is the first extensive study of ecological virtue ethics and the new rhetoric of environmentalists. Based on a wide-ranging survey of environmental literature, Louke van Wensveen offers an overview of current "green" virtue language and proposes the basic elements of a matching ecological virtue theory, dubbed "dirty virtues" by ecological philosophers. Environmental ethics is not exhausted by debates about the need to preserve rivers, our duties to bioregions, and the intrinsic value of nonhuman nature; rather, ecoliterature also contains a rich virtue language. Highlighting the integrity, diversity, internal tensions, dynamism, and visionary character of this ecological virtue language, the author shows both its historical roots and innovative features. Van Wensveen illustrates a widespread awareness of attitudes and habits that help or harm our relations with the nonhuman world. She includes a unique catalog of 189 virtues and 174 vices that mark the vision and praxis of people committed to ecological flourishing. The second part of Dirty Virtues presents carefully crafted criteria to help discern genuine virtue and vice in an ecological age. Her arguments are distinguished by a critical balance of moral sources, including Aristotelian virtue theory, Christian tradition, women's experiences, psychological theory, and metaphorical representations of nonhuman nature. Methodologically innovative and boldly interdisciplinary, Dirty Virtues will challenge and inspire virtue theorists, as well as environmental ethicists and theologians.

A rich hermeneutic account of the way virtue is understood and developed. Despite its ancient roots, virtue ethics has only recently been fully appreciated as a resource for environmental philosophy. Other approaches dominated by utilitarian and duty-based appeals for sacrifice and restraint have had little success in changing behavior, even to the extent that ecological concerns have been embraced. Our actions often do not align with our beliefs. Fundamental to virtue ethics is an acknowledgment that neither good ethical rules nor good intentions are effective absent the character required to bring them to fulfillment. Brian Treanor builds on recent work on virtue ethics in environmental philosophy, finding an important grounding in the narrative theory of philosophers like Paul Ricoeur and Richard Kearney. Character and ethical formation, Treanor argues, are intimately tied to our relationship with the narratives through which we view the human place in the natural world. By reframing environmental questions in terms of individual, social, and environmental narratives about flourishing, Emplotting Virtue offers a powerful vision of how we might remake our character so as to live more happily, more sustainably, and more virtuously in a diverse, beautiful, wondrous, and fragile world.