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Ethics, Place & Environment
A Journal of Philosophy & Geography
Volume 11, 2008 - Issue 1
109
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Miscellany

Exchange

Pages 49-90 | Published online: 21 May 2008
 

Notes

Notes

1 Examples are taken from the fields of occupation health research (pp. 52–56), inquiry into legal judgements (pp. 106–109), clinical medical practice (pp. 112–115, 185–186), understandings of sexual assault and human rights violations (chapter six), and medical research (chapter seven).

2 This way of categorising cases is an adaptation from Nancy Tuana's wonderfully insightful ‘taxonomy of ignorance’ (2006, pp. 3–4).

3 The specific ‘themselves’ of this claim are Amnesty International members and activists advocating on behalf of victims of human rights abuses.

1 See, for the latest example, Byrne (2006), which at the time of writing (September 2007) has been No. 1 on the bestseller lists for months.

2 For two interesting historical overviews, see Roth (2004) and Breines (2006).

1 Some of these remarks are based on Code (2008), which is my contribution to a panel on Ecological Thinking at the Canadian Philosophical Association conference at York University, Toronto, in June 2006.

2 The subversive potential of ecological thinking is impressively explored in Lytle (2007).

3 See also, in this regard, Shrader-Frechette (2002), where she develops her analysis through extensively elaborated case studies.

4 Here I paraphrase Genevieve Lloyd (1986, p. vi) who, in a brief obituary of Simone de Beauvoir, wrote that even Beauvoir's critics ‘operate in a space which she made possible’.

5 Interesting in this regard among numerous recent publications on these matters is Brody (2007).

6 Ursula Franklin thus observes: ‘I feel that “the environment” is now more often a term of befuddlement … Environment essentially means what is around us, with the emphasis on us. It's our environment, not the environment or the habitat of fish, bird, or tree’ (1992, pp. 84–85).

7 Jonathan Lear (2006) is helpful in this regard. He tells of how a reconfigured conception of courage, derived from the practices of the crow in the face of cultural devastation, can open the way to a renewed cultural imaginary. Thanks to Judith Baker for bringing this book to my attention.

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