Overview of Ecophilosophy, The Deep Ecology Movement and Ecosophy Alan Drengson Ecophilosophy's ongoing mission is to explore a diversity of perspectives on human-Nature contexts and interrelationships so as to foster deeper and more harmonious relationships between place, self, community and the natural world. This aim is furthered in part by comparing the diversity of ecosophies from which people support the platform principles of the global, long range, deep ecology movement. Here is Arne Naess's definition of ecosophy: "By an ecosophy I mean a philosophy of ecological harmony or equilibrium. A philosophy as a kind of sofia (or) wisdom, is openly normative, it contains both norms, rules, postulates, value priority announcements and hypotheses concerning the state of affairs in our universe. Wisdom is policy wisdom, prescription, not only scientific description and prediction. The details of an ecosophy will show many variations due to significant differences concerning not only the 'facts' of pollution, resources, population, etc. but also value priorities." Arne Naess, 1972 (From The Deep Ecology Movement, page 8, edited by A. Drengson and Y. Inoue.) In 1973 (Inquiry 16, pp. 95-100) the name "deep ecology movment" was introduced into environmental literature by Norwegian philosopher and mountaineer Professor Arne Naess. Environmentalism emerged as a popular grass roots political movement in the 1960's with the publication of Rachel Carson's book Silent Spring. Those already involved in conservation- preservation efforts were joined by many others concerned about the detrimental environmental impacts of modern industrial technology. The longer range, older elements of the movement included writers and activists like Thoreau and Muir, whereas the newer awareness was closer to the wise conservation philosophy of people like Gifford Pinchot. Naess's article was based on a talk he gave in Bucharest in 1972 at the Third World Future Research Conference. In his talk Naess discussed the longer-range background of the ecology movement and its connection with respect for Nature and the inherent worth of other beings. As a mountaineer who had climbed all over the world, Naess enjoyed the opportunity to observe political and social action in diverse cultures. Both historically and in the contemporary movement Naess saw two different forms of environmentalism, not necessarily incompatible with one another. One he called the "long-range deep ecology movement" and the other, the "shallow ecology movement." The word "deep" in part referred to the level of questioning of our purposes and values, when arguing in environmental conflicts. The "deep" movement involves deep questioning, right down to fundamentals. The shallow stops before the ultimate level. In his ecophilosophy framework for cross cultural analysis of grass roots social-political movements, Naess distinguishes between four levels of discourse (see the chart below). In forming cross cultural global movements some general consensus develops that focuses the movement through platform principles (as is the case for many movements--literary, philosophical, social, political, etc.), such as the principles of social justice, or the principles of peace and nonviolence, or the principles for the deep ecology movement (DEM). Movements so defined have their principles refined from the bottom up and are thus called grass roots movements (as in the Gandhian tradition), not top down power over hierarchies . The aim of ecophilosophy is a total or comprehensive view of our human and individual situation. Comprehensive includes the whole global context with us in it, sharing a world with diverse cultures and beings. We move toward a total view via deep questioning to ultimate norms and premises, and via articulation (or application) to policies and practices. Much cross cultural work is done at the level of platform principles, and we can have a high level of agreement at this level that Naess calls Level II. From Level II we can engage in deep questioning and pursue articulating our own ecosophy, which might be grounded in some major worldview or religion, such as Pantheism or Christianity. This level of ultimate philosophies is called Level I. There is considerable diversity at this level. From Level II principles we can develop specific policy recommendations and formulations, or Level III. From Level III application leads us to practical actions, Level IV. There is considerable diversity at the level of policies, but even more at the level of practical actions. Levels of Questioning and Articulation Level I Ultimate Premises Taoism Christianity Ecosophy T Etc. Level II Platform Principles Peace Deep Ecology Social Justice Etc. Movement Movement Movement Level III Policies A B C Etc. Level IV Practical Actions W X Y Etc. In deep questioning we move toward ultimate premises and norms. In the process of derivation and application we move toward platform support and developing policies and practical actions. This is a continuous back and forth process which keeps our understanding and practices in harmony with a changing world. In the three grassroots movements mentioned above the principles are individual and international. It is important to note that there is great diversity at the level of ultimate philosophies. We do not all have to subscribe to the same ultimate ecological philosophy in order to work co-operatively for the benefit of the planet and its communities of beings. [The above chart is a simplification of Naess' Apron Diagram. See Drengson and Inoue, Editors, The Deep Ecology Movement, North Atlantic Books, 1995, pp. 10-12).] Naess has much first-hand experience in the world peace and social justice movements, and he is a committed practitioner of the way of nonviolence taught by Gandhi. He also is a philosopher of science and logic who has done innovative work on language and communication. His studies and travels have given him deep cross-cultural knowledge and perspectives. (For more details on his philosophy of communication see his book Interpretation and Preciseness, Oslo, Dydwad, 1953, which will be reissued in the Selected Works of Arne Naess to be published in English by Klewer in late 1999 or early 2000.) He is well placed to identify the main features of the emerging grass-roots environmental movement, which is supported by social activists from all parts of the political spectrum. Naess' talk and paper explained the difference between the shallow and the deep ecology movements in broad terms. He explained that the distinctive aspects of the deep ecology movement is its recognition of the inherent value of all other living beings, and of the inherent worth of diversity of all kinds. This awareness is used to shape environmental policies and actions. Those who work for social changes based on this recognition are motivated by love of nature as well as for humans, and try to be caring in all their dealings. They recognize that we cannot go on with industrial culture's business as usual. We must make fundamental changes in basic values and practices or we will destroy the diversity and beauty of the world, and its ability to support diverse human cultures. In 1972, not many people appreciated that Naess was characterizing a grass-roots movement, not stating his personal ultimate philosophy. Since then, he has articulated a set of platform principles to clarify matters. Grass-roots political movements often join people with diverse ultimate beliefs and backgrounds. In order to state the shared objectives of the movement a platform is often put forth. The platform presents the more general principles which unite the group in terms of shared projects and aims. Naess and others have proposed a set of eight principles to characterize the deep ecology movement as part of the general ecology movement. These principles can be endorsed by people from a diversity of backgrounds who share common concerns for the planet, its many beings and ecological communities. In many Western nations supporters of the platform principles stated below come from different religious and philosophical backgrounds, their political affiliations differ considerably. What unites them is a long-range vision of what is necessary to protect the integrity of the Earth's ecological communities and ecocentric values. Supporters of the principles have a diversity of ultimate beliefs. "Ultimate beliefs" here refers to their own basic metaphysical and religious grounds for their values, actions and support for the deep ecology movement. Different people and cultures have different mythologies and stories. Nonetheless, they can support the platform and work for solutions to the environmental crisis. A diversity of practices is emerging, but the overlapping is considerable as can be seen in hundreds of environmental conflicts all over the world. Supporters of the platform principles stated below come from all walks of life, and a wide variety of cultures and places. Because they live in different places, the courses of practical action which follow from commitment to the platform are also diverse. Here are the proposed platform principles of the deep ecology movement as originally formulated by Arne Naess and George Sessions: The Platform Principles of the Deep Ecology Movement 1. The well-being and flourishing of human and nonhuman Life on Earth have value in themselves (synonyms: intrinsic value, inherent value). These values are independent of the usefulness of the nonhuman world for human purposes. 2. Richness and diversity of life forms contribute to the realizations of these values & are also values in themselves. 3. Humans have no right to reduce this richness and diversity except to satisfy vital human needs. 4. The flourishing of human life and cultures is compatible with a substantial decrease of human population. The flourishing of nonhuman life requires such a decrease. 5. Present human interference with the nonhuman world is excessive, and the situation is rapidly worsening. 6. Policies must therefore be changed. These policies affect basic economic, technological, and ideological structures. The resulting state of affairs will be deeply different from the present. 7. The ideological change is mainly that of appreciating life quality (dwelling in situations of inherent value) rather than adhering to an increasingly higher standard of living. There will be a profound awareness of the difference between big and great. 8. Those who subscribe to the foregoing points have an obligation to directly or indirectly try to implement the necessary changes. (Quoted from Deep Ecology by Bill Devall and George Sessions, Gibb Smith, Salt Lake City, 1985, p. 70) Anyone who endorses these eight principles, is called by Naess and others a supporter of the deep ecology movement, not a deep ecologist. (Naess feels that "deep ecologist" is too immodest, and "shallow ecologist" is unkind language. The word "supporter" is more Ghandian and rich for interpretation.) As mentioned, Naess stresses that those who support these principles can do so from a wide range of different ultimate views. Just as birds build different kinds of nests in different habitats, so human cultures which grow out of ecological places with respect for their inherent values develop diverse forms of practice, technology and social order. Naess calls his own ultimate ecophilosophy Ecosophy T. It is deeply influenced by Norwegian friluftsliv (a movement to experience living in the outdoors, see Trumpeter, Spr 97, p. 93f), Gandhian nonviolence, Mahayana Buddhism and Spinozan pantheism. The T stands for Tvergastein, Naess' mountain hut in Norway, where much of Ecosophy T was worked out. The T also refers to the Norwegian word for interpretation (tolkning) which is central to his philosophy of language and communication. A basic norm in Naess' Ecosophy T is Self realization!-for all beings. The Self to be realized for humans is not the ego self (small s), but the larger ecological Self (cap S). This self/Self distinction has affinities with Mahayana Buddhism. Nases says we can realize our ecological Selves in a number of ways. The way he talks most about is extension of identification. He prefaces this by saying that he assumes one is well integrated and has a healthy ego so as to avoid projection of the small self and its shadow. Sometimes people confuse the "deep ecology movement" as defined above, with Naess's own ultimate ecocentric philosophy, Ecosophy T. Naess calls his own total view Ecosophy T, not deep ecology. It is on the basis of ecosophy T that he personally supports the platform principles of the deep ecology movement. Naess tries to make his total view surveyable by starting with only the one norm, Self-Realization! Self-realization! is taken to imply: "Self- realization for all beings!" The exclamation point is used to mark that this is not a mere description, but that it says something that ought to be. Naess feels the norm as a basis of his own ecosophy. He urges others to develop their own ecosophy based on their own ultimate view. Self-realization for humans he says, can be achieved in a variety of ways. His own approach is to extend his sense of identification to a larger sense of Self. Humans naturally have this capacity as Naess and others have observed cross-culturally. We have the capacity to connect with a much larger sense of self, transcending ego, by extending our sense of identification beyond the usual narrow focus on ego to a wider sphere of relationships. It is not difficult for us to identify with other living beings. We can actually practice or cultivate this capacity. One way is to practice extending our care and affection. We can explore this larger Self in a variety of ways. Many other authors have developed ecosophies very similar to Naess's based on the idea of extending awareness and care to a larger ecological Self. However, other supporters of the deep ecology movement have ecosophies which do not start with the Self-realization! imperative. Warwick Fox and I have both observed that the extension of self and the idea of the ecological Self overlaps in many ways with work in transpersonal psychology. Fox calls these Self-realization types of ecosophies transpersonal ecologies. (Today I would call them transpersonal ecosophies.) Matthew Fox's Creation Theology (which has a long history as a minority tradition in Christianity) is a transpersonal ecology in the form of a Christian philosophy and practice which finds the Christ principle and power of love revealed in the ongoing creation of the world. It is this that we should reverence. This opens us to the expansive sense of Self. Other writers who support the platform principles of the deep ecology movement have criticized the extension of self identification. Some prefer to find their ultimate premises and ecosophies grounded in a different conception of self, emphasizing the social self--in some cases, or stressing the difference between the way self identity develops for women in contrast to men in our traditions. In this way, some supporters of the deep ecology movement are ecofeminists, some are social ecologists, some Christians. No supporters of the deep ecology movement as defined above could be anti-human, as is sometimes alleged. Some vociferous environmentalists who claim to be supporters of the movement have said and written things which are misanthropic in tone. They have not explained how such statements are consistent with commitment to platform principle number one, which recognizes the inherent worth of all beings, including humans. Supporters of the deep ecology movement deplore antihuman statements and actions. They support Gandhian nonviolence in word and deed. Arne Naess says that he is a supporter of the ecofeminist, social ecology, social justice, bioregional, and peace movements. He believes that the platform principles of the deep ecology movement are broad enough to be this inclusive. Another dispute has centered on the critique of anthropocentrism offered by some supporters of the deep ecology movement. "Anthropocentrism" has a number of different meanings, and we must not let verbal misunderstandings be divisive. When we defend our loved ones or are moved more by human suffering than the suffering of other beings, we are acting as descendants, parents, friends, lovers, etc. One can support the deep ecology movement consistent with such feelings. What is inconsistent is refusing to recognize the inherent worth of other beings to the extent that one is willing to allow unmerciful exploitation and destruction of life forms purely for human convenience and profit. Anthropocentrism as a bias against other life forms fails to recognize that we are part of these lives and they are part of ours. Our human self in the deepest sense cannot be separated from the earth from which we have grown. Anthropocentrism is objectionable when it emphasizes "humans first!" regardless of the consequences to other beings. When we explore our own ecological Self we discover our affinities with other beings as part of our humanity. This once more emphasizes that the platform principles refer to the intrinsic worth of all beings, including humans. Supporters of the deep ecology movement platform are committed to recognizing and respecting in word and deed the inherent worth of humans and other beings. This leads to actions which minimize our own impacts on ecological communities and other human cultures. If one accepts the platform principles of the deep ecology movement, this involves commitment to respect the intrinsic values of richness and diversity. This in turn leads to a critique of industrial society. This critique cuts across cultural boundaries. It is presented from both within and outside of industrial societies. It is partly from such a critique that support for indigenous cultures arises. The gist of the critique goes like this: Industrial culture represents itself as the only acceptable model for development. However, application of this model and its financial and technological systems to all areas of the planet results in destruction of habitat, extinction of species, and destruction of indigenous cultures. The biodiversity crisis is about loss of critical species, populations and processes that perform necessary biological functions, and it is also about loss of multitudes of other values which are good in themselves and depend on preservation of natural diversity and wild evolutionary processes. Industrial society is a monoculture in agriculture and forestry, and in every other way. Its development models construe the Earth as only raw material to be used to satisfy consumption and production to meet not only vital needs but inflated desires whose satisfaction requires more and more consumption. Its monocultures destroy cultural and biological diversity, both of which are good in themselves. If we do not accept the Industrial development model, what then? Endorsing the deep ecology platform principles might lead us to study the ecosophies of aboriginal and indigenous people so as to learn from them values and practices that can help us to dwell wisely in neighboring places. We also can learn from the wisdom of our places and the many beings that inhabit them. At the same time, the ecocentric values implied by the platform lead us to recognize that all human cultures have a mutual interest in seeing Earth and its diversity continue for our sake, for its own sake and because we love it. Most want to flourish and realize themselves in harmony with other beings and cultures. How can we better develop common understandings that enable us to work with civility toward harmony with other creatures and beings? The deep ecology platform principles are a step in this direction. Respect for diversity leads us to recognize the forms of ecological wisdom which grow specific to place and context. Thus, supporters of the deep ecology movement emphasize place-specific, ecological wisdom, and vernacular technology practices. No one philosophy and technology is applicable to the whole planet. Diversity is good! In the West there is a renewal of Christian practices that support ecotheology based on reverential spirituality for Creation. The ferment of this with the new ecocentric paradigms influenced by field ecology and leading edge science has led writers like Thomas Berry to begin fashioning a "new story" as a basis for Western initiatives in creating an ecologically wise and harmonious society. All of these efforts can be seen as compatible with support for the platform principles of the deep ecology movement, with perhaps some slight modifications. Bioregionalism is an activist form of support for the deep ecology movement. The Wildlands Project, The Arne Naess Selected Works Project, The Ecoforestry Institute and Institute for Deep Ecology educational programs, are all examples of applications of deep ecology movement principles at work in support of biodiversity, preservation of wildness and ecological restoration. For more on ecophilosophy and the movement to deep and diverse values see: Ecology, Community and Lifestyle, by Arne Naess; The Deep Ecology Movement: An Introductory Anthology edited by Alan Drengson and Yuichi Inoue, Deep Ecology by Bill Devall and George Sessions, and Deep Ecology for the 21st Century edited by George Sessions. For examples of how Buddhist thought and practice have influenced some Western ecosophies see the works of Gary Snyder. For applications and critiques from Third World perspectives see the writings of Vandana Shiva and Helena Norberg-Hodge. For the context of the global economy see The Case Against the Global Economy and For a Turn Toward the Local, edited by Jerry Mander and Edward Goldsmith. Alan Drengson is an Emeritus Professor of Philosophy at the University of Victoria, and a former Director of Environmental Studies there. UVic is in Victoria, B.C. Canada, V8W 3P4. He is the author of numerous publications, including Beyond Environmental Crisis (1989), Doc Forest and Blue Mountain Ecostery (1993), The Practice of Technology (1995), co-editor of The Philosophy of Society (1978), The Deep Ecology Movement: An Introductory Anthology (1995), and Ecoforestry: The Art and Science of Sustainable Forest Use (1998), and also founding editor of two quarterlies The Trumpeter: Journal of Ecosophy, and The International Journal of Ecoforestry. He is also an Aikidoist, a muscian, and wild journeyer. He thanks Professor Naess for his helpful suggestions in preparation of this essay. ?? _______________________________________________ Crashlist resources: http://website.lineone.net/~resource_base To change your options or unsubscribe go to: http://lists.wwpublish.com/mailman/listinfo/crashlist
