Environmental ethics and environmental journalism are influencing the developing philosophy of environmental citizenship. This philosophy involves the ideas that people are part of the environment, that the future depends on a healthy environment, and that action on behalf of the environment is necessary. It applies to individuals, communities, large and small companies and corporations, governments, and a coalition of nations. Environmental philosophers and environmental journalists can work together, in a symbiotic way, to foster discussions among citizens and policy makers about ideas as well as events, and thus, influence attitudes and policies, and continue to influence environmental citizenship. Environmental citizenship as an extension of democracy offers the best chance for undoing the manmade problems which are degrading the quality of life on Earth. A healthier environment is the will of the people. An informed, voting public will succeed in creating a healthier environment. Pioneering work by philosophers and journalists, especially over the last forty-five years has brought the dialogue about environmental problems to an unprecedented level and continues to offer encouragement to the mindful evolution of mankind. These ecological discussions of rights and responsibilities, intrinsic and economic values, pragmatism and utilitarianism, culture and spirit, are increasingly being applied to a …

A shift is occurring in environmentalism to a post-metaphysical understanding of the human relationship to nature. Stemming from developments within the wilderness debate, ecofeminism, and eco-phenomenology, the old dichotomy between John Muir's tradition of privileging nature and Gifford Pinchot's tradition of privileging society is giving way to a relational paradigm that privileges neither. The starting point for this involves articulating the ontology of relationship anew. Insofar as the dominant metaphors of nature and their complimentary narratives present a choice between the agency of the human or the natural worlds, they encourage one-sided or "reactive" relationships to the world. By contrast, developments sensitive to the mutual agency between them encourage "responsive" relationships. The relational metaphors of "partnership" (Merchant) and "dialogue" (Plumwood) are prominent examples. The idea of "nonhuman agency," however, is counter-intuitive and problematic. The works of Buber, Heidegger, and Merleau-Ponty suggest a model of "mutual response" rather than "mutual agency."

The influence of Mohandas K. Gandhi on social and environmental movements in post-colonial India has been widely acknowledged. Yet, the contributions of two European associates of Gandhi, Madeleine Slade and Catherine Mary Heilemann, better known in India as Mira Behn and Sarala Behn, have not received the due attention of the academic community. This dissertation is an examination of the philosophy and social activism of Mira Behn and Sarala Behn and their roles in the evolution of Gandhian philosophy of socioeconomic reconstruction and environmental conservation in the present Indian state of Uttarakhand. Instead of just being acolytes of Gandhi, I argue that these women developed ideas and practices that drew upon from an extensive intellectual terrain that cannot be limited to Gandhi’s work. I delineate the directions in which Gandhian thought and experiments in rural development work evolved through the lives, activism, and written contributions of these two women. Particularly, I examine their influence on social and environmental movements, such as the Chipko and the Anti-Tehri Dam movements, and their roles in promoting grassroots social development and environmental sustainability in the mountain communities of Uttarakhand. Mira Behn and Sarala Behn’s integrative philosophical worldviews present epistemological, sociopolitical, ethical, and metaphysical principles …