More-than-Human Ethics → Global Egalitarianism

This is broader and somewhat different.

Core idea:
More-than-human ethics asks us to reconsider the assumption that only humans belong to the moral and political community. Animals, plants, rivers, forests, ecosystems, ancestors, and other beings can be understood as participants in relationships that carry ethical obligations.

The emphasis is often less on “all beings are equal” and more on relationship, reciprocity, kinship, responsibility and respect. This is particularly important in Indigenous approaches to human–nonhuman relations.

So:

Deep Ecology: “Nonhuman life has intrinsic value.”
More-than-Human Ethics: “Humans exist in relationships of responsibility with a much larger community of beings.”

That distinction is important for your project.

Connection to Global Egalitarianism

It expands your idea of who belongs in the ethical community.

Instead of:

Humans → Nature

it proposes something closer to:

Humans ↔ animals ↔ plants ↔ land ↔ water ↔ ecosystems

with reciprocal relationships and responsibilities.

This could be especially powerful for your Global framework because it allows African, Indigenous American, Australian Aboriginal, and other non-Western ecological philosophies to enter the framework rather than making environmental ethics simply another branch of European philosophy.

Representatives

Robin Wall Kimmerer — probably one of the most useful contemporary representatives for your project. Her Potawatomi perspective emphasizes plants, humans and the natural world as participants in relationships of reciprocity and responsibility.

Kyle Powys Whyte — Indigenous philosopher working on climate justice, Indigenous environmental ethics, responsibility and relationships with more-than-human beings.

Kim TallBear — emphasizes Indigenous understandings of nonhuman beings as participants in social relationships rather than merely objects of human knowledge.

Graham Harvey — important scholar of animism and relational understandings of a world populated by human and nonhuman persons.

Optional/related

  • Vine Deloria Jr. — Indigenous philosophy and relationships with land

  • Winona LaDuke — Indigenous environmentalism and land sovereignty

  • Leanne Betasamosake Simpson — Indigenous resurgence, land and relationality

  • Robin Wall Kimmerer — especially strong for plants, reciprocity and ecological kinship

  • Vandana Shiva — ecological, feminist and anti-colonial perspective

  • Thomas Berry — Earth-centered ethics

  • David Abram — phenomenology and more-than-human perception

  • Anna Tsing — multispecies relationships and ecological anthropology

The distinction I'd use on your website

Deep Ecology

More-than-Human Ethics

Næss is the central figure

Kimmerer is a particularly useful representative

Philosophical/ecophilosophical movement

Broader ethical orientation

Biospheric egalitarianism

Relationality and reciprocity

Intrinsic value of life

Moral relationships with nonhumans

Challenges anthropocentrism

Challenges human/nonhuman separation

“Life has value in itself”

“We are related to other beings”

More explicitly Western philosophical lineage

Can draw heavily on Indigenous philosophies

Equality across life

Responsibility across relationships

And I think this gives you a very elegant distinction within Global Egalitarianism:

Deep Ecology: Who has intrinsic value?
More-than-Human Ethics: Who belongs to our community of ethical relationships?

For your Mentors list, I'd probably put Arne Næss under Deep Ecology and Robin Wall Kimmerer under More-than-Human Ethics. That gives you two genuinely different voices rather than duplicating the same ecological idea.