Questions concerning the ethics of terraforming Mars have received some attention from both philosophers and scientists during recent decades. A variety of theoretical approaches have been supplied by a number of authors, however research pursuant to this thesis has indicated at least two major blindspots in the published literature on the topic. First, a broad category of human considerations involving risks, dangers, and social, political, and economic inequalities that would likely be associated with efforts to terraform Mars have been woefully overlooked in the published literature to date. I attempt to rectify that oversight by employing the interpretive lens of environmental justice to address questions of environmental colonialism, equality in terms of political participation and inclusion in decision making structures, risks associated with technological progressivism, and responses to anthropogenic climate change. Only by including the historically marginalized and politically disenfranchised "voices," of both humans and nonhumans, can any future plan to terraform Mars be deemed ethical, moral or just according to the framework provided by environmental justice. Furthermore, broader political inclusion of this sort conforms to what ecofeminist author Val Plumwood calls the "intentional recognition stance" and provides an avenue through which globally societies can include nonanthropocentric considerations in decision …

Starting with the idea that unsustainable practices contribute to issues of social justice and poverty as much as to ecological issues. Chapter 1 traces the origins of the terms sustainable and development individually to see how it is that they came together. Chapter 2 traces the major international conferences and documents and their use of the terms sustainable development. Chapter 3 takes a phenomenology approach to get a bit deeper into sustainable development. I examine the most commonly cited definition of sustainable development as well as a broader definition of sustainable development as a process of change. Chapter 4 examines the field of environmental ethics and argues that constant debates over value distract policy makers from the central question of what morally motivates people to support environmental ethics views. Chapter 5 examines the institution and regime building process, and the conclusion offers three questions to measure our progress.

This thesis argues that there is a philosophical attempt directed at combating the fragmentation of the sciences that starts with Heidegger and continues today through Trish Glazebrook's interpretations of the former's concept of "reflection," and Carl Mitcham and Robert Frodeman's concept of "critical interdisciplinarity" (CID). This is important as the sciences are both more implicated in our lives and more fragmented than ever. While scientific knowledge is pursued for its own sake, the pertinent facts, meaning, and application of the science is ignored. By linking Heidegger's views on the fragmentation of the sciences to Glazebrook's interpretations of reflection and Mitcham and Frodeman's CID, I show that CID is a concrete realization of Heidegger's reflection.

The present philosophical literature on philosopher Ludwig Wittgenstein tends to either stagnate by focusing upon issues particular to Wittgenstein's philosophy or expand the boundaries of Wittgenstein's thought to shed light onto other areas of study. One area that has largely been ignored is the realm of environmental philosophy. I prepare the way for a solution to this by first arguing that Wittgenstein's later philosophy of language shows 'proto-ecolinguistic' concerns, sharing much in common with the ecolinguistic thought of both Peter Mühlhäusler and Luisa Maffi. This reading, as well as the work of Mühlhäusler and Maffi, is a starting point for an opposition to a common trend in much of contemporary linguistics of adhering to a linguistic paradigm of universalizing linguistic atomism that gives an impoverished account of language. This impoverished account is argued to have potential environmental and ecological consequences which the universalizing atomistic paradigm is ill-equipped to address.

This thesis is an examination of transformative effects of literature on environmental identity. The work begins by examining and expanding the Deep Ecology concept of identification-with-nature. The potential problems with identification through direct encounters are used to argue for the relevance of the possibility of identification-through-literature. Identification-through-literature is then argued for using the hermeneutic and narrative theories of Hans-Georg Gadamer and Paul Ricoeur, as well as various examples of nature writing and fiction.

Cost-benefit analysis plays a significant role in the process of siting hazardous waste facilities throughout the United States. Controversy regarding definitively disparate, albeit unintentional, racist practices in reaching these siting decisions abounds, yet cost-benefit analysis stands incapable of commenting on normative topics. This thesis traces the developments of both cost-benefit analysis and its normative cousin utilitarianism by focusing on the impacts they have had on the contemporary environmental justice discourse and highlighting valid claims, misunderstandings, and sedimented ideas surrounding the popularity of cost-benefit analysis. This analysis ultimately leads to an alternative means of realizing environmental justice that both acknowledges the need for greater democratic interactions and attempts to work with, rather than against, the prevailing paradigm of reaching siting decisions.

I challenge the dualistic view of wilderness that has influenced wilderness philosophy, politics and experience in recent years. In its place, I offer an alternative vision that recognizes wilderness areas and working landscapes as complementary elements of a larger, inhabited landscape characterized by a heterogeneous mixture of human-land relational patterns representing various points along an urban-wilderness continuum. In chapters 2 through 4, I explore the philosophical, political and experiential implications of this wilderness-in-context vision. Experienced and understood as part of the landscape we call home, wilderness may engender, renew, and sustain an engaged and integrated wilderness practice involving regular contact with wilderness places, committed activism on behalf of wild lands and their inhabitants, and grounded reflection on the meaning and value of wilderness in our everyday lives.