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Thus, the question is not, what quality does the land possess that makes it worthy of moral standing? But rather, how do we feel about the land Callicott, ? In this light, the land ethic can be seen as an injunction to broaden our moral sentiments beyond self-interest, and beyond humanity to include the whole biotic community. Of course, some have questioned whether sentiment and feelings are suitable foundations for an environmental ethic. After all, there seem to be plenty of people out there who have no affection for the biotic community whatsoever.

In the search for more concrete foundations, Lawrence E. Johnson has built an alternative case for according moral standing to holistic entities Johnson, Johnson claims that once we recognize that interests are not always tied to conscious experience, the door is opened to the possibility of nonconscious entities having interests and thus moral standing. So, just as breathing oxygen is in the interests of a child, even though the child has neither a conscious desire for oxygen, nor any understanding of what oxygen is, so do species have an interest in fulfilling their nature. This is because both have a good of their own, based on the integrated functioning of their life processes ibid.

Children can flourish as living things, and so too can species and ecosystems; so, according to Johnson, both have interests that must be taken into account in our ethical deliberations. But even if we accept that moral standing should be extended to holistic entities on this basis, we still need to consider how we are then to flesh out our moral obligations concerning the environment. For some, this is where holistic ethics fail to convince. In particular, it has been claimed that holistic ethics condone sacrificing individuals for the sake of the whole.

Now while many holistic philosophers do explicitly condone sacrificing individuals in some situations, for example by shooting rabbits to preserve plant species, they are reluctant to sacrifice human interests in similar situations. In response, proponents of such ethics have claimed that acknowledging moral standing in holistic entities does not mean that one must deny the interests and rights of human beings.

While this is obviously true, that still leaves the question of what to do when the interests of wholes clash with the interests of individuals. If humans cannot be sacrificed for the good of the whole, why can rabbits? The answer that has been put forward by Callicott claims that while the biotic community matters morally, it is not the only community that matters.

Thus, our obligations to the biotic community may require the culling of rabbits, but may not require the culling of humans. This is because we are part of a tight-knit human community, but only a very loose human-rabbit community. In this way, we can adjudicate clashes of interest, based on our community commitments.

This communitarian proposal certainly seems a way out of the dilemma. Unfortunately, it faces two key problems: first, just who decides the content and strength of our various community commitments; and second, if human relationships are the closest, does all this lead back to anthropocentrism? As for the first point, if deciding on our community attachments is left up to individuals themselves, this will lead to quite diverse and even repugnant moral obligations.

For example, if an individual believes that he has a much stronger attachment to white males than to black women, does this mean that he can legitimately favor the interests of the former over the latter?

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If not, and an objective standard is to be imposed, we are left with the enormous problem of discovering this standard and reaching consensus on it. Without doubt, extending moral standing to the degree of holistic ethics requires some extremely careful argumentation when it comes to working out the precise content of our environmental obligations.

Not all philosophers writing on our obligations concerning the environment see the problem simply in terms of extending moral standing. First of all, none see extending moral standing as sufficient to resolve the environmental crisis. They argue that a broader philosophical perspective is needed, requiring fundamental changes in both our attitude to and understanding of reality. This involves reexamining who we are as human beings and our place within the natural world. For radical ecologists, ethical extensionism is inadequate because it is stuck in the traditional ways of thinking that led to these environmental problems in the first place.

In short, it is argued that ethical extensionism remains too human-centered, because it takes human beings as the paradigm examples of entities with moral standing and then extends outwards to those things considered sufficiently similar. Secondly, none of these radical ecologies confine themselves solely to the arena of ethics. Instead, radical ecologies also demand fundamental changes in society and its institutions. In other words, these ideologies have a distinctively political element, requiring us to confront the environmental crisis by changing the very way we live and function, both as a society and as individuals.

According to deep ecologists, shallow ecology is anthropocentric and concerned with pollution and resource depletion. Shallow ecology might thus be regarded as very much the mainstream wing of environmentalism. In other words, deep ecologists are not aiming to formulate moral principles concerning the environment to supplement our existing ethical framework.

Instead, they demand an entirely new worldview and philosophical perspective. While the various eco-philosophies that have developed within deep ecology are diverse, Naess and George Sessions have compiled a list of eight principles or statements that are basic to deep ecology:. In other words deep ecologists do not offer one unified ultimate perspective, but possess various and divergent philosophical and religious allegiances. Moving to this wider Self involves recognizing that as human beings we are not removed from nature, but are interconnected with it. Recognizing our wider Self thus involves identifying ourselves with all other life forms on the planet.

For Fox, as with Naess, this consciousness involves our widest possible identification with the non-human world. The usual ethical concern of formulating principles and obligations thus becomes unnecessary, according to Fox, for once the appropriate consciousness is established, one will naturally protect the environment and allow it to flourish, for that will be part and parcel of the protection and flourishing of oneself Fox, Critics of deep ecology argue that it is just too vague to address real environmental concerns.

For one thing, in its refusal to reject so many worldviews and philosophical perspectives, many have claimed that it is difficult to uncover just what deep ecology advocates. For example, on the one hand, Naess offers us eight principles that deep ecologists should accept, and on the other he claims that deep ecology is not about drawing up codes of conduct, but adopting a global comprehensive attitude.

In particular, just how are we to deal with clashes of interests? According to the third principle, for example, humans have no right to reduce the richness and diversity of the natural world unless to meet vital needs. But does that mean we are under an obligation to protect the richness and diversity of the natural world? If so, perhaps we could cull non-native species such as rabbits when they damage ecosystems.

But then, the first principle states that non-human beings such as rabbits have inherent value, and the fifth principle states that human interference in nature is already excessive. So just what should we do? Clearly, the principles as stated by Naess and Sessions are too vague to offer any real guide for action. However, perhaps principles are not important, as both Naess and Fox have claimed. Instead, they claim that we must rely on the fostering of the appropriate states of consciousness. Unfortunately, two problems remain.

First of all, it is not at all clear that all conflicts of interest will be resolved by the adoption of the appropriate state of consciousness. For even if I identify myself with all living things, some of those things, such as bacteria and viruses, may still threaten me as a discrete living organism. At this point deep ecologists would object that such criticisms remain rooted in the ideology that has caused so much of the crisis we now face.

For example, take the point about persuading others. Deep ecologists claim that argument and debate are not the only means we must use to help people realize their ecological consciousness; we must also use such things as poetry, music and art. This relates back to the point I made at the beginning of the section: deep ecologists do not call for supplementary moral principles concerning the environment, but an entirely new worldview. Whether such a radical shift in the way we think about ourselves and the environment is possible, remains to be seen.

Social ecology shares with deep ecology the view that the foundations of the environmental crisis lie in the dominant ideology of modern western societies.

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Thus, just as with deep ecology, social ecology claims that in order to resolve the crisis, a radical overhaul of this ideology is necessary. Indeed, domination is the key theme in the writings of Murray Bookchin, the most prominent social ecologist. For Bookchin, environmental problems are directly related to social problems. In particular, Bookchin claims that the hierarchies of power prevalent within modern societies have fostered a hierarchical relationship between humans and the natural world Bookchin, Indeed, it is the ideology of the free market that has facilitated such hierarchies, reducing both human beings and the natural world to mere commodities.

Bookchin argues that the liberation of both humans and nature are actually dependent on one another.

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For Bookchin and other social ecologists, this Marxist thinking involves the same fragmentation of humans from nature that is prevalent in capitalist ideology. Instead, it is argued that humans must recognize that they are part of nature, not distinct or separate from it. In turn then, human societies and human relations with nature can be informed by the non-hierarchical relations found within the natural world. For example, Bookchin points out that within an ecosystem, there is no species more important than another, instead relationships are mutualistic and interrelated.

This interdependence and lack of hierarchy in nature, it is claimed, provides a blueprint for a non-hierarchical human society Bookchin, Without doubt, the transformation that Bookchin calls for is radical. But just what will this new non-hierarchical, interrelated and mutualistic human society look like? For Bookchin, an all powerful centralized state is just another agent for domination.

Thus in order to truly be rid of hierarchy, the transformation must take place within smaller local communities. Such communities will be based on sustainable agriculture, participation through democracy, and of course freedom through non-domination. Not only then does nature help cement richer and more equal human communities, but transformed societies also foster a more benign relationship with nature.

After all, Bookchin does not think that we should condemn all of humanity for causing the ecological crisis, for instead it is the relationships within societies that are to blame Bookchin, Because of this, Bookchin is extremely critical of the anti-humanism and misanthropy he perceives to be prevalent in much deep ecology. Bookchin argues that the interdependence and lack of hierarchy within nature provides a grounding for non-hierarchical human societies.

However, as we saw when discussing Aldo Leopold, it is one thing to say how nature is, but quite another to say how society ought to be. Even if we accept that there are no natural hierarchies within nature which for many is dubious , there are plenty of other aspects of it that most of us would not want to foster in our human society.

For example, weak individuals and weak species are often killed, eaten and out-competed in an ecosystem. However, should this ground human societies in which the weak are killed, eaten and out-competed? Most of us find such a suggestion repugnant.

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Following this type of reasoning, many thinkers have warned of the dangers of drawing inferences about how society should be organized from certain facts about how nature is Dobson, , p. For many, his social ecology is anthropocentric, thus failing to grant the environment the standing it deserves. Critics cite evidence of anthropocentrism in the way Bookchin accounts for the liberation of both humans and nature.

This unfolding process will not just occur of its own accord, according to Bookchin, rather, human beings must facilitate it. However, some environmental philosophers are more wary of the prominent place that Bookchin gives to human beings in facilitating this unfolding.

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After all, if humans cannot ameliorate the environmental problems we face, is there much point doing environmental ethics in the first place? Indeed, Bookchin himself has been rather nonplussed by this charge, and explicitly denies that humans are just another community in nature. But he also denies that nature exists solely for the purposes of humans.

However, the critics remain unconvinced, and believe it to be extremely arrogant to think that humans know what the unfolding of nature will look like, let alone to think that they can bring it about Eckersley, , pp. Like social ecology, ecofeminism also points to a link between social domination and the domination of the natural world.

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