Learning Love from a Tiger

Capper, Daniel

doi:10.1525/9780520964600

Cited by 3 publications

(5 citation statements)

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“…By integrating qualitative and quantitative approaches, this study provides an authoritative basis for a Buddhism-inspired space ethic that yet remains secular in Taylor's (2007) sense and, therefore, potentially universally attractive. Given that this ethic arises from its internal rationality, remains founded upon principles on which any reasonable person theoretically can agree, and does not appear to retain ethical elements that significantly conflict with those of various religions (Capper, 2016 b ), this ethic can appeal to spacefarers from many different religions or no religion at all.…”

Section: Discussionmentioning

confidence: 99%

“…With the stewardship doctrine, humans enjoy power and discretion while non-human entities obey human wishes. Historically often allied with the versions of Aristotle's Great Chain of Being (Lovejoy, 1976), this hierarchical biblical attitude typically privileges humans to the detriment of animals, plants and other entities (Capper, 2016 b ). The biblical attitude of stewardship therefore would appear to demand the a priori presumption that humans are the appointed managers of Martian microbes before any ethical deliberation has begun.…”

Section: Introductionmentioning

confidence: 99%

“…For its part, Buddhism faces its own environmental ethics dilemmas, such as its curtailed protections for stone and water ecologies (Capper, 2016 b ) and recurring divergences between theory and practice (Capper, 2015). However, Buddhism is not a Bible-based religion, does not subscribe to the biblical worldview of human stewardship of the natural world and was not developed in the context of biblical religiosity like many Western philosophies were.…”

Section: Introductionmentioning

confidence: 99%

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The search for microbial Martian life and American Buddhist ethics

Capper

2019

International Journal of Astrobiology

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Multiple searches hunt for extraterrestrial life, yet the ethics of such searches in terms of fossil and possible extant life on Mars have not been sufficiently delineated. In response, in this essay, I propose a tripartite ethic for searches for microbial Martian life that consists of default non-harm towards potential living beings, default non-harm to the habitats of potential living beings, but also responsible, restrained scientific harvesting of some microbes in limited transgression of these default non-harm modes. Although this multifaceted ethic remains secular and hence adaptable to space research settings, it arises from both a qualitative analysis of authoritative Buddhist scriptural ethics as well as the quantified ethnographic survey voices of contemporary American Buddhists. The resulting tripartite ethic, while developed for Mars, contains ramifications for the study of microbes on Earth and further retains application to other research locations in our Solar system.

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Section: Discussionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

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The search for microbial Martian life and American Buddhist ethics

Capper

2019

International Journal of Astrobiology

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“…For Milligan, Gray, and Pellow, developing ethics so that we may interact with nonhuman animals in more moral ways remains important, even if other concerns also pertain. In this vein, Buddhism may be the most animal‐friendly religion that exists (Capper, 2016, pp. 206–239).…”

Section: Environmental Challenges Of the 21st Centurymentioning

confidence: 99%

Buddhist environmental ethics and climate change

Capper

2024

Religion Compass

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Philosophically, Buddhist ethics would appear to be well‐prepared for the climate change age. Buddhists receive encouragement to extend compassion and nonharm throughout a universe that is utterly interconnected across time and space. Such positive extensions result in a strength of the tradition involving some welcome positive treatment of nonhuman animals. However, looking closely in terms of practical outcomes reveals some serious limitations regarding Buddhist environmental ethics. Not all animals receive ethical value and care, for instance, and the tradition provides a historically unstable platform for vegetarianism despite some popular beliefs to the contrary. Even worse, perceived sentience is required to receive substantial Buddhist moral value, in most cases leaving plants, stones, and bodies of water without ecological respect. Since managing climate change precisely includes the moral management of plants, stones, and bodies of water, our ethics regarding these entities must be clear. Buddhist environmental ethics, though, today provide us with few tools for developing such ethics for entities considered by Buddhism to be insentient, although perhaps views are changing.

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“…Such co-regulation and calibration with the physiological rhythms of the earth is considered earth healing, and it supports community wellbeing. These rituals and practices that highlight the spiritual and soul-nourishing effects of nature [74] and that reconnect one to place and self would traditionally be a part of community living, which we have largely lost in Western industrial nations. New models of wellness reflect the importance of environments that are favorable and advantageous for thriving, and self-care and selfsufficiency based in wild and natural modalities are being regarded as integral to sovereign health and wellbeing [75], and we might look to our social structures and public agendas to integrate such principles of well-being most relevant to the modern condition.…”

Section: Cultural Attunements and Ecological Wellbeingmentioning

confidence: 99%

Cultural Attunements and Ecological Wellbeing: Embodied Conditions for Mental Health Interventions

Miller

2024

IJERPH

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A critical need for mental health interventions is clear in the modern era. Bodily attunements to place and space can help cultivate belongingness and heal the anxious modern body, as well as facilitate community solidarity to combat the loneliness and isolation that many are experiencing. Human systems and services have the potential to facilitate meaningful experiences for community members and to incite joyful, thoughtful, or motivating multisensory interactions. Humans’ surroundings have paramount effects on inhabitants and should offer opportunity and inspiration. This paper suggests that such inspiration be drawn from ecological knowledge that can garner healing and wellbeing and offers suggestions and recommendations for doing so. Humane designs are integrated with nature and include environmental access and information that encourages civic participation. This work uses theories and models in ecological community psychology and cultural ecology as well as anthropological approaches to human health to offer somatic principles for healthy community planning and development and for integrating such nature-based health principles into existing structures, including the built environment as well as education. Healing through nature is highlighted here as an approach for attuning to post-pandemic landscapes in order to move into the future in the most generative, sustainable, and supportive ways possible.

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Learning Love from a Tiger

Cited by 3 publications

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The search for microbial Martian life and American Buddhist ethics

The search for microbial Martian life and American Buddhist ethics

Buddhist environmental ethics and climate change

Cultural Attunements and Ecological Wellbeing: Embodied Conditions for Mental Health Interventions

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