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Environmental ethics is the study of the moral relations between human beings and their natural environment. Environmental ethics assumes that moral norms can and do govern human behavior toward the natural world. A theory of environmental ethics therefore seeks to provide a systematic account of such norms by explaining to whom, or to what, humans have responsibilities and how these responsibilities are justified.

Some approaches to environmental ethics argue that human responsibilities regarding the natural environment are only indirect. Anthropocentric (human centered) environmental ethics holds that only human beings have moral value. Thus, although we might have responsibilities regarding the natural world, we do not have direct responsibilities to the natural world. Anthropocentric environmental ethics typically involves the application of standard ethical principles to environmental problems. Many environmental controversies, such as air and water pollution, toxic waste disposal, and the abuse of pesticides, arise from an anthropocentric perspective, and many approaches to environmental ethics fit this standard-applied ethics model.

Much of the early work done by environmentalists and environmental ethicists followed this anthropocentric approach. Rachel Carson's Silent Spring, for example, warned of the potential long-term harms to humans from pesticide use. The philosopher William Blackstone argued that environmental threats created a need to recognize a new right, the right to a livable environment. While this right emerged out of the recognition of new environmental issues, it was firmly grounded in the traditional rights of life, liberty, and freedom from harm. John Passmore argued that generally accepted ethical principles, and generally recognized ethical faults, provide sufficient ethical grounding to conclude that we have a duty to refrain from pollution and that we have been ethically remiss in not doing so. Passmore also appealed to ethical and aesthetic values in his critique of materialist and consumerist culture.

A wide range of such environmental concerns are relevant for business and thus play a role in business ethics. The responsibilities of business organizations for air and water pollution and waste disposal are the most obvious issues to fit within this standard model. The ordinary ethical and legal categories of duty, harm, negligence, liability, and compensatory justice are easily brought to bear on these environmental concerns.

Ethical Extensionism

While much of the work in environmental ethics continues to fit this standard-applied ethics model, other issues challenge ethicists to extend mainstream ethical principles and values in new directions. In particular, long-term environmental problems such as nuclear waste disposal, population growth, and resource depletion led many environmental ethicists to a series of questions concerning our responsibilities to future generations. Responsibility to future generations remains within the anthropocentric approach in that human beings remain the only object of moral consideration. Nevertheless, this topic extends our responsibilities to include responsibilities to humans who do not yet exist.

Beginning in the late 1960s, population growth has become a major focus of environmental concern. Paul Erhlich argued that exploding population growth was responsible for widespread environmental destruction. Others, for example, Barry Commoner, argued that the consumption-driven lifestyle of industrial societies rather than population size per se was more responsible. In many ways, these debates represented a continuation of the applied ethics model. Debates concerning population involved common issues of individual freedom and social responsibility. Likewise, consumption debates often focused on economic rights and responsibilities to distant peoples. Both areas also focused on issues of social and economic justice to the poor and disenfranchised people living in the developing world. Standard ethical concepts and principles were applied to emerging environmental concerns. But these debates also began to focus philosophical attention on responsibilities to people living in the distant future. This shift from geographically distant people to temporally distant people raises philosophical questions seldom asked previously by philosophers. Ethical consideration began to be extended to something other than presently living human beings.

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