Dale Jamieson

This chapter sketches a broad history of practical ethics. It identifies five distinguishable styles of work in practical ethics: the Vertical Approach, the Horizontal Approach, Analysis and Intuition, Reasoning From Middle-Level Principles, and the Case Approach. It is argued that practical ethics is today a glorious mess, as evidenced by the different philosophical views implied by the different approaches. Some philosophers also practice more than one of these styles, sometimes in the same paper, which helps to explain the tension between practical ethics and the discipline of philosophy. If people working in this field cannot agree about what they are doing, then it is difficult to locate this field on a map of the discipline.

In recent years both philosophers and scientists have been sceptical about the existence of animal minds. This is in distinction to Hume who claimed that '...no truth appears to me more evident, than that beasts are endow'd with thought and reason as well as men'. I argue that Hume is correct about the epistemological salience of our ordinary practices of ascribing mental states to animals. The reluctance of contemporary philosophers and scientists to embrace the view that animals have minds is primarily a fact about their philosophy and science rather than a fact about animals. The recognition of this fact is the beginning of any serious effort to develop a science of cognitive ethology

In 1963 Niko Tinbergen published a paper, "On Aims and Methods of Ethology," dedicated to his friend Konrad Lorenz. Here Tinbergen defines ethology as "the biological study of behavior," and seeks to demonstrate "the close affinity between Ethology and the rest of Biology." Tinbergen identifies four major areas of ethology: causation, survival value, evolution, and ontogeny. Our goal is to attempt for cognitive ethology what Tinbergen succeeded in doing for ethology: to clarify its aims and methods, to distinguish some of its varieties, and to defend the fruitfulness of the research strategies that it has spawned.

In 1963 Niko Tinbergen published a paper, "On Aims and Methods of Ethology," dedicated to his friend Konrad Lorenz. Here Tinbergen defines ethology as "the biological study of behavior," and seeks to demonstrate "the close affinity between Ethology and the rest of Biology." Tinbergen identifies four major areas of ethology: causation, survival value, evolution, and ontogeny. Our goal is to attempt for cognitive ethology what Tinbergen succeeded in doing for ethology: to clarify its aims and methods, to distinguish some of its varieties, and to defend the fruitfulness of the research strategies that it has spawned

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 12.2 (2007) 125-127MuseSearchJournalsThis JournalContents[Access article in PDF]Whither Environmental Philosophy?Dale JamiesonBy most reasonable standards, environmental philosophy has been an enormous success since its beginnings in the 1970s. Courses in the subject are now taught around the world, there are many opportunities for publishing, there are two dedicated graduate programs, and there are even some jobs in the field.Yet these marks of success mask some problems. Environmental philosophy is fragmented along many dimensions and there are no widely shared standards of competence. The available jobs often go to surprising candidates whose skills and interests are extremely diverse. Too much publication appears in "specialist" journals, unnoticed by anyone but other contributors. Unconstructive debates, often reminiscent in tone, substance, and rancor of the old and new left, linger. In light of all this, I am no longer surprised when I meet people active in environmental studies and causes who claim to be environmental ethicists but who are almost entirely ignorant of the academic field that bears the name.It is well known that the environment suffers because it is not a well-bounded domain (like the economy, for example), but is rather multi-dimensional and implicated in almost every area of human choice and action. This problem is reproduced in environmental philosophy, [End Page 125] which impinges on many fields, disciplines, and areas of inquiry, but is still struggling to find its own boundaries and identity.One of the core challenges for environmental philosophy is to understand its audience and to whom it is responsible. Historically, the field grew out of the discipline of philosophy, but many who consider themselves environmental philosophers are hostile to the discipline as it is currently practiced. They don't read the journals, go to the conferences, or try very hard to integrate their concerns into the discipline as a whole. Another possible home for environmental philosophy is environmental studies which is a self-consciously interdisciplinary field. Trouble is, environmental studies has many of the same problems as environmental philosophy without even a home discipline to secede from or rebel against. It also carries the added burden of delivering a respectable major to large numbers of eager, but often intellectually impatient, undergraduates. Perhaps one day environmental philosophy will be absorbed into an expanded field of bioethics, which increasingly sees itself as concerned not only with medicine, but with health, a concept that many believe applies broadly across the biosphere.Some put their faith in "public philosophy" or the "policy turn." I can hardly object. When pluralism, pragmatism and inherent value were all the rage in environmental philosophy, I was writing about climate change, zoos, and preserving urban landmarks. Yet it must be acknowledged that with the exception of Peter Singer (whom many would not consider an environmental philosopher), those who have touched the public most deeply in recent years have largely been writing about traditional philosophical concerns rather than about applied, practical, or interdisciplinary problems. Some examples: Paul Boghossian's critique of relativism was favorably reviewed in much of the popular press, including The Wall Street Journal. Anthony Appiah's Cosmopolitanism won the Arthur Ross Book Award from the highly influential Council on Foreign Relations. Books on free will and the philosophy of religion are everywhere; Daniel Dennett has almost become a household name. Most strikingly of all is Harry Frankfurt's On Bullshit, originally a critique of deconstruction delivered to a Yale seminar in the 1980s, which beginning in 2005 spent 26 weeks on the New York Times best seller list. It's enough to make you wonder what relevance is and whether it's really relevant.What is to be done? For fear of sounding like a third-rate marriage [End Page 126] counselor, the field needs communication and good will. These are the necessary building blocks for constructing a common sense of identity. The signs are encouraging but equivocal. The June conference in Colorado, now entering its fifth year, has been an important forum for communication, as has the International Society for Environmental Ethics meetings held in conjunction with the divisional meetings of...