Download The Ethics of Nature (New Dimensions to Religious Ethics) by Celia E. Deane-Drummond PDF

By Celia E. Deane-Drummond

This obtainable and well timed booklet makes use of a Christian standpoint to discover moral debates approximately nature. an in depth exploration of humanity’s remedy of the flora and fauna from a Christian standpoint. Covers quite a number moral debates, together with present controversies in regards to the setting, animal rights, biotechnology, awareness, and cloning. units the rapid matters within the context of underlying theological and philosophical assumptions. advanced medical concerns are defined in transparent student-friendly language. the writer develops her personal special moral technique focused at the perform of knowledge. Discusses key figures within the box, together with Peter Singer, Aldo Leopold, Tom Regan, Andrew Linzey, James Lovelock, Anne Primavesi, Rosemary Radford Ruether, and Michael Northcott. the writer has held educational posts in either theology and plant technology.

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185–209, esp. p. 189. 16 J. Gustafson: Ethics from a Theocentric Perspective. Volume 2: Ethics and Theology (London: University of Chicago Press, 1984). 17 A similar observation has been highlighted by J. Porter: The Recovery of Virtue (London: SPCK, 1990), pp. 60–2. 18 I will be taking up a critical discussion with Gustafson’s work in the final chapter. 19 For a recent response to this shift see Biggar and Black, eds: The Revival of Natural Law. 20 R. : The Revival of Natural Law, pp. 1–25, esp.

Yet Aquinas also lists insight as one of the aspects of prudence, so it is not entirely clear how far insight can be seen as integral to prudential activity. While I have included it under the list of prudential characteristics, it does not serve the same weight as that given in Lonergan’s philosophical approach. Aquinas: Summa Theologiae, volume 36, 2a2ae, Qu. 9. Aquinas: Summa Theologiae, volume 36, 2a2ae, Qu. 2. Aquinas: Summa Theologiae, volume 36, 2a2ae, Qu. 3. Aquinas: Summa Theologiae, volume 36, 2a2ae, Qu.

It is for this reason that Stephen Clark’s comments become most apt, namely ‘if there were no forms of beauty, we could not do science. 129 Wisdom is particularly useful as a starting point for ethical reflection on genetic engineering, both in the human sphere and in the context of environmental issues. How might such a wisdom ethic, identified as it is with prudence and thus the four cardinal virtues discussed above, be relevant to thinking about specific areas in an ethics of nature? Rather than begin with problems centred on the scientific understanding of human nature as such, I intend deliberately to begin with consideration of environmental ethics.

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