Literary Dose #5

It is obvious that both ecological ethics and spiritually inspired holism require a change in world-view. A harmony with nature, the avoidance of pollution, the discussion of the possibility of all life having its own intrinsic value, self-realization rather than economic growth and consumerism, appropriate technology, recycling and thrift, and the organization of human communities on a regional basis, with great attention paid to minorities, are all found at one point or another in the literature of advocacy. Some, however, have seen this as reformist rather than radical and hence an insufficient response to today's problems. They argue that many of these measures accept the dominant paradigm of humanist instrumentality over nature and are only concerned with tidying up the edges and avoiding the worst visible excesses. A more radical position is called Deep Ecology and is largely associated with the Norwegian philosopher Arne Naess...

A platform for deep ecology (adapted from A. Naess, "Deep ecology and ultimate premises," The Ecologist 18 (4/5) 1988, 128-131.):

1. The value of non-human life is independent of the usefulness of the non-human world as resources.

2. The diversity of life forms has a value in itself and humans may reduce this vitality only to satisfy vital needs.

3. The flourishing of non-human life requires a diminution of the size of the human population.

4. The increasing manipulation of the non-human world must be reversed by the adoption of different economic, technological and ideological structures.

5. The aim of such changes would be a greater experience of the connectedness of all things and an enhancement of the quality of life rather than an attachment to material standards of living.

6. Those who agree with this have an obligation to join in the attempt to bring about the necessary changes.

- I. G. Simmons from Interpreting Nature: Cultural Constructions of the Environment (1993)