Deep ecology is an ecological and environmental phi- human world for human purposes. losophy promoting the inherent worth of living beings 2. Richness and diversity of life forms con- regardless of their instrumental utility to human needs, tribute to the realization of these values plus a radical restructuring of modern human societies and are also values in themselves. in accordance with such ideas. Deep ecology argues that the natural world is a subtle balance of complex inter- 3. Humans have no right to reduce this rich- relationships in which the existence of organisms is de- ness and diversity except to satisfy vital pendent on the existence of others within ecosystems.[1] human needs. Human interference with or destruction of the natural 4. The flourishing of human life and cul- world poses a threat therefore not only to humans but to tures is compatible with a substantial de- all organisms constituting the natural order. crease of the human population. The flourishing of nonhuman life requires Deep ecology’s core principle is the belief that the living such a decrease. environment as a whole should be respected and regarded as having certain inalienable legal rights to live and flour- 5. Present human interference with the non- ish, independent of its utilitarian instrumental benefits for human world is excessive, and the situa- human use. It describes itself as “deep” because it re- tion is rapidly worsening. gards itself as looking more deeply into the actual reality 6. Policies must therefore be changed. of humanity’s relationship with the natural world arriving These policies affect basic economic, at philosophically more profound conclusions than that technological, and ideological structures. of the prevailing view of ecology as a branch of biology. The resulting state of affairs will be The movement does not subscribe to anthropocentric en- deeply different from the present. vironmentalism (which is concerned with conservation of 7. The ideological change is mainly that the environment only for exploitation by and for human of appreciating life quality (dwelling in purposes) since deep ecology is grounded in a quite dif- situations of inherent value) rather than ferent set of philosophical assumptions. Deep ecology adhering to an increasingly higher stan- takes a more holistic view of the world human beings live dard of living. There will be a profound in and seeks to apply to life the understanding that the sep- awareness of the difference between big arate parts of the ecosystem (including humans) function and great. as a whole. This philosophy provides a foundation for the environmental, ecology, and green movements and has 8. Those who subscribe to the foregoing fostered a new system of environmental ethics advocat- points have an obligation directly or indi- ing wilderness preservation, human population control, rectly to try to implement the necessary and simple living.[2] changes.

These principles can be refined down into three simple 1 Principles propositions:

Proponents of deep ecology believe that the world does 1. Wilderness and biodiversity preservation; not exist as a resource to be freely exploited by humans. 2. Human population control; The ethics of deep ecology hold that the survival of any part is dependent upon the well-being of the whole. Pro- 3. Simple living (or treading lightly on the planet).[2] ponents of deep ecology offer an eight-tier platform to elucidate their claims:[3] 2 Development 1. The well-being and flourishing of hu- man and nonhuman life on Earth have The phrase “deep ecology” was coined by the Norwe- value in themselves (synonyms: intrinsic gian philosopher Arne Næss in 1973.[4] Næss rejected the value, inherent value). These values are idea that beings can be ranked according to their relative independent of the usefulness of the non- value. For example, judgments on whether an animal has

1 2 3 SOURCES

an eternal soul, whether it uses reason or whether it has consciousness (or indeed higher consciousness) have all been used to justify the ranking of the human animal as superior to other animals. Næss states that from an eco- logical point of view “the right of all forms [of life] to live is a universal right which cannot be quantified. No single species of living being has more of this particular right to live and unfold than any other species.” This metaphysical idea is elucidated in Warwick Fox's claim that humanity and all other beings are “aspects of a single unfolding reality”.[5] As such Deep Ecology would support the view of Aldo Leopold in his book A Sand County Almanac that humans are “plain members of the biotic community”. They also would support Leopold’s Old-growth forest in Biogradska Gora National Park, "Land Ethic": “a thing is right when it tends to preserve Montenegro the integrity, stability and beauty of the biotic commu- nity. It is wrong when it tends otherwise.” Daniel Quinn cite its major contribution as the rediscovery in a mod- in Ishmael showed that an anthropocentric myth underlies ern context that “everything is connected to everything [6] our current view of the world. else.” They point out that some ecologists and natural Deep ecology offers a philosophical basis for environ- historians, in addition to their scientific viewpoint, have mental advocacy which may, in turn, guide human activ- developed a deep ecological consciousness—for some a ity against perceived self-destruction. Deep ecology and political consciousness and at times a spiritual conscious- hold that the science of ecology shows ness. This is a perspective beyond the strictly human that ecosystems can absorb only limited change by hu- viewpoint, beyond anthropocentrism. Among the scien- mans or other dissonant influences. Further, both hold tists they mention specifically are Rachel Carson, Aldo that the actions of modern civilization threaten global Leopold, John Livingston, Paul R. Ehrlich and Barry ecological well-being. Ecologists have described change Commoner, together with Frank Fraser Darling, Charles and stability in ecological systems in various ways, in- Sutherland Elton, Eugene Odum and Paul Sears. cluding homeostasis, dynamic equilibrium, and “flux of A further scientific source for deep ecology adduced by [7] nature”. Regardless of which model is most accurate, Devall and Sessions is the “new physics”, which they de- environmentalists contend that massive human economic scribe as shattering Descartes's and Newton's vision of activity has pushed the biosphere far from its “natural” the universe as a machine explainable in terms of simple state through reduction of biodiversity, climate change, linear cause and effect. They propose that Nature is in and other influences. As a consequence, civilization a state of constant flux and reject the idea of observers is causing mass extinction, at a rate of between 100 as existing independent of their environment. They re- species a day, or possibly 140,000 species per year, a rate fer to Fritjof Capra's The Tao of Physics and The Turning that is 10,000 times the background rate of extinction. Point for their characterisation of how the new physics Deep ecologists hope to influence social and political leads to metaphysical and ecological views of interrelat- change through their philosophy. Næss has proposed, as edness, which, according to Capra, should make deep Nicholas Goodrick-Clarke writes, “that the earth’s human ecology a framework for future human societies. De- [8] population should be reduced to about 100 million.” vall and Sessions also credit the American poet and so- cial critic Gary Snyder—with his devotion to Buddhism, Native American studies, the outdoors, and alternative 3 Sources social movements—as a major voice of wisdom in the evolution of their ideas. 3.1 Scientific The Gaia hypothesis was also an influence on the devel- opment of deep ecology. Næss and Fox do not claim to use logic or induction to [9] derive the philosophy directly from scientific ecology 3.2 Spiritual but rather hold that scientific ecology directly implies the metaphysics of deep ecology, including its ideas about the The central spiritual tenet of deep ecology is that the hu- self and further, that deep ecology finds scientific under- man species is a part of the Earth, not separate from it, pinnings in the fields of ecology and system dynamics. and as such human existence is dependent on the diverse In their 1985 book Deep Ecology,[10] Bill Devall and organisms within the natural world each playing a role George Sessions describe a series of sources of deep ecol- in the natural economy of the biosphere. Coming to an ogy. They include the science of ecology itself, and awareness of this reality involves a transformation of an 3 outlook that presupposes humanity’s superiority over the Others have followed Naess’ inquiry, including Eccy de natural world. This self-realisation or “re-earthing”[11] Jonge, in Spinoza and Deep Ecology: Challenging Tra- is used for an individual to intuitively gain an ecocen- ditional Approaches to Environmentalism,[17] and Bren- tric perspective. The notion is based on the idea that the den MacDonald, in Spinoza, Deep Ecology, and Human more we expand the self to identify with “others” (peo- Diversity—Realization of Eco-Literacies. ple, animals, ecosystems), the more we realize ourselves. One of the topical centres of inquiry connecting Spinoza Transpersonal psychology has been used by Warwick Fox to Deep Ecology is “self-realization.” See Arne Næss in to support this idea. Deep ecology has influenced the de- The Shallow and the Deep, Long-Range Ecology move- velopment of contemporary Ecospirituality.[12] ment and Spinoza and the Deep Ecology Movement for A number of spiritual and philosophical traditions includ- discussion on the role of Spinoza’s conception of self- ing Native American, Buddhist and Jain are drawn upon realization and its link to deep ecology. in a continuing critique of the philosophical assumptions of the modern European mind which has enabled and led to what is seen as an increasingly unsustainable level 4 Criticism and debate of disregard to towards the rights and needs of the nat- ural world and its ability to continue to support human life. In relation to the Judeo-Christian tradition, Næss 4.1 Knowledge of non-human interests offers the following criticism: “The arrogance of stew- ardship [as found in the Bible] consists in the idea of Animal rights activists state that for an entity to re- superiority which underlies the thought that we exist to quire rights and protection intrinsically, it must have [18] watch over nature like a highly respected middleman be- interests. Deep ecology is criticised for assuming that tween the Creator and Creation.”[13] This theme had been living things such as plants, for example, have their own expounded in Lynn Townsend White, Jr.'s 1967 article interests as they are manifested by the plant’s behavior— “The Historical Roots of Our Ecological Crisis”,[14] in for instance, self-preservation being considered an ex- which however he also offered as an alternative Chris- pression of a will to live. Deep ecologists claim to iden- tian view of man’s relation to nature that of Saint Francis tify with non-human nature, and in doing so, deny those of Assisi, who he says spoke for the equality of all crea- who claim that non-human (or non-sentient) lifeforms’ tures, in place of the idea of man’s domination over cre- needs or interests are nonexistent or unknowable. The ation. Næss’ further criticizes the reformation’s view of criticism is that the interests that a deep ecologist at- creation as property to be put into maximum productive tributes to non-human organisms such as survival, repro- use: a view used frequently in the past to exploit and dis- duction, growth, and prosperity are really human inter- possess native populations. Many Protestant sects today ests. This is sometimes construed as a pathetic fallacy regard the Bible’s call for man to have stewardship of the or anthropomorphism, in which “the earth is endowed earth as a call for the care for creation, rather than for with 'wisdom', wilderness equates with 'freedom', and life [19][20] exploitation. forms are said to emit 'moral' qualities.” The original Christian teachings on property support the Franciscan/stewardship interpretation of the Bible. 4.2 “Deepness” Against this view, Martin Luther condemned church own- ership of lands because “they did not want to use that Deep ecology is criticised for its claim to being deeper property in an economically productive fashion. At best than alternative theories, which by implication are shal- they used it to produce prayers. Luther, and other Ref- low. When Arne Næss coined the term deep ecology, ormation leaders insisted that it should be used, not to he compared it favourably with shallow environmentalism relieve men from the necessity of working, but as a tool which he criticized for its utilitarian and anthropocentric for making more goods. The attitude of the Reformation attitude to nature and for its materialist and consumer- was practically, “not prayers, but production.” And pro- oriented outlook.[21] Against this is Arne Næss's own view duction, not for consumption, but for more production.” that the “depth” of deep ecology resides in the persis- This justification was offered to support secular takings tence of its penetrative questioning, particularly in asking [15] of church endowments and properties. “Why?" when faced with initial answers. Writer William D. Grey believes that developing a non- anthropocentric set of values is “a hopeless quest”. He 3.3 Philosophical roots seeks an improved “shallow” view, writing, “What’s wrong with shallow views is not their concern about the 3.3.1 Spinoza well-being of humans, but that they do not really con- sider enough in what that well-being consists. We need to Arne Næss, who first wrote about the idea of deep ecol- develop an enriched, fortified anthropocentric notion of ogy, from the early days of developing this outlook con- human interest to replace the dominant short-term, sec- ceived Baruch Spinoza as a philosophical source.[16] tional and self-regarding conception.”[22] 4 6 LINKS WITH OTHER PHILOSOPHIES

4.3 Bookchin’s criticisms gin with an ideology and are political and social in focus.” Elsewhere, though, he asserts that deep ecology must be Some critics, particularly social ecologist Murray taken seriously in the debate about the relationship be- Bookchin, have interpreted deep ecology as being hateful tween humans and nature because it challenges the fun- toward humanity, due in part to the characterization damental assumptions of Western philosophy. Botkin has of humanity by some deep ecologists, such as David also criticized Næss’s restatement and reliance upon the Foreman of Earth First!, as a pathological infestation balance of nature idea and the perceived contradiction be- on the Earth.[8] Bookchin[23][24] therefore asserts that tween his argument that all species are morally equal and “deep ecology, formulated largely by privileged male his disparaging description of pioneering species. white academics, has managed to bring sincere nat- uralists like Paul Shepard into the same company as patently antihumanist and macho mountain men like 5 Ecofeminist response David Foreman who preach a gospel that humanity is some kind of cancer in the world of life.”[23] Bookchin mentions that some, like Foreman, defend seemingly Both and deep ecology put forward a new anti-human measures, such as severe population control conceptualization of the self. Some ecofeminists, such and the claim regarding the Third World that “the best as Marti Kheel,[28] argue that self-realization and identi- thing would be to just let nature seek its own balance, to fication with all nature places too much emphasis on the let the people there just starve”.[23] However, Bookchin whole, at the expense of the independent being. Sim- himself later admitted that “statements made by Earth ilarly, some ecofeminists place more emphasis on the First! activists are not to be confused with those made problem of androcentrism rather than anthropocentrism. by deep ecology theorists”.[25] Ecophilosopher Warwick To others, like Karen J. Warren, the domination of Fox similarly “warns critics not to commit the fallacy women is tethered conceptually and historically to the of 'misplaced misanthropy.' That is, just because deep domination of nature. Ecofeminism denies abstract ecology criticizes an arrogant anthropocentrism does not individualism and embraces the interconnectedness of mean that deep ecology is misanthropic.”[25] Likewise, the living world; relationships, including our relationship The Deep Ecology Movement: An Introductory Anthology with non-human nature, are not extrinsic to our iden- attempts to clarify that “deep ecologists have been tity and are essential in defining what it means to be hu- the strongest critics of anthropocentrism, so much so man. Warren argues that hierarchical classifications in that they have often been accused of a mean-spirited general, such as racism or speciesism, are all forms of misanthropy"; however, “deep ecology is actually vitally discrimination and are no different from sexism. Thus, concerned with humans realizing their best potential” anthropocentrism is simply another form of discrimina- and “is explicit in offering a vision of an alternative way tion as a result of our flawed value structure and should of living that is joyous and enlivening.”[26] be abolished.[29] Murray Bookchin’s second major criticism is that Experiential Deep Ecologist Joanna Macy has attempted deep ecology fails to link environmental crises with to avoid these conflicts and criticisms through her Work authoritarianism and hierarchy. Social ecologists like him that Reconnects. By focussing Deep Ecology on the ex- believe that environmental problems are firmly rooted in perience of the consciousness of personal depth within the manner of human social interaction, and suggest that the participant, she speaks of “The Greening of the Self”, deep ecologists fail to recognise the potential for human which is part of the epochal journey of our times from an beings to solve environmental issues through a change Egoic or Egotistical Self to an Ecological Self. of cultural attitudes. According to Bookchin, it is a so- cial reconstruction alone that “can spare the biosphere from virtual destruction.”[23] Though some deep ecolo- 6 Links with other philosophies gists may reject the argument that ecological behavior is rooted in the social paradigm (which, according to their view, would be an anthropocentric fallacy), others in fact Parallels have been drawn between deep ecology and embrace this argument, such as the adherents to the deep other philosophies, in particular those of the animal rights ecologist movement Deep Green Resistance. movement, Earth First!, Deep Green Resistance, and anarcho-primitivism. Peter Singer's 1975 book Animal Liberation critiqued an- 4.4 Botkin’s criticism thropocentrism and put the case for animals to be given moral consideration. This can be seen as a part of a Daniel Botkin[27] has likened deep ecology to its antithe- process of expanding the prevailing system of ethics to sis, the wise use movement, when he says that they both wider groupings. However, Singer has disagreed with “misunderstand scientific information and then arrive at deep ecology’s belief in the intrinsic value of nature sep- conclusions based on their misunderstanding, which are arate from questions of suffering, taking a more utilitar- in turn used as justification for their ideologies. Both be- ian stance.[30] The feminist and civil rights movements 5

also brought about expansion of the ethical system for 7 Early influences their particular domains. Likewise deep ecology brought the whole of nature under moral consideration.[31] The links with animal rights are perhaps the strongest, as “pro- 8 Notable advocates of deep ecol- ponents of such ideas argue that 'All life has intrinsic ogy value'".[32] Many in the radical environmental direct-action move- ment Earth First! claim to follow deep ecology, as indi- 9 Relevant journals cated by one of their slogans No compromise in defence of mother earth. In particular, David Foreman, the co- • Environmental Ethics founder of the movement, has also been a strong advocate • Environmental Values for deep ecology, and engaged in a public debate with [33][34] Murray Bookchin on the subject. Judi Bari was an- • Resurgence & Ecologist other prominent Earth Firster who espoused deep ecol- ogy. Many Earth First! actions have a distinct deep eco- logical theme; often these actions will be to save an area 10 See also of old growth forest, the habitat of a snail or an owl, even individual trees. Actions are often symbolic or have other political aims. At one point Arne Næss also engaged in 11 References environmental , though not under the Earth First! banner, when he chained himself to rocks in front [1] Ecosystems are also considered to be dependent on other of Mardalsfossen, a waterfall in a Norwegian fjord, in a ecosystems within the biosphere. successful protest against the building of a dam.[35] [2] John Barry; E. Gene Frankland (2002). International En- There are also anarchist currents in the movement, espe- cyclopedia of Environmental Politics. Routledge. p. 161. cially in the United Kingdom. For example, Robert Hart, ISBN 9780415202855. pioneer of forest gardening in temperate climates, wrote the essay “Can Life Survive?" in Deep Ecology & Anar- [3] Devall and Sessions, op. cit., p. 70. chism.[36] [4] Næss, Arne (1973) 'The Shallow and the Deep, Long- Robert Greenway and Theodore Roszak have employed Range Ecology Movement.' Inquiry 16: 95-100 the deep ecology platform as a means to argue for ecopsychology. Although ecopsychology is a highly dif- [5] Fox, Warwick, (1990) Towards a Transpersonal Ecology ferentiated umbrella that encompasses many practices (Shambhala Books) and perspectives, its ethos is generally consistent with [6] Quinn, Daniel (1995), “Ishmael: An Adventure of the deep ecology. As this now almost forty-year-old “field” Mind and Spirit” (Bantam) expands and continues to be reinterpreted by a variety of practitioners, social and natural scientists, and humanists, [7] Botkin, Daniel B. (1990). Discordant Harmonies: A New “ecopsychology” may change to include these novel per- Ecology for the Twenty-First Century. Oxford Univ. Press, spectives. NY, NY. ISBN 0-19-507469-6. Heidegger’s critique of technology has certainly inspired [8] Nicholas Goodrick-Clarke (1998). Hitler’s Priestess: Sav- environmentalist and postmodernist of our time. Deep itri Devi, the Hindu-Aryan Myth, and Neo-Nazism. NY: ecologists, like Heidegger, allege that certain metaphysi- New York University Press, ISBN 0-8147-3110-4 cal presuppositions are responsible for ecological destruc- [9] The Shallow and the Deep, Long Range Ecology move- tion, and also contend that any transformation can be ments A summary by Arne Naess (contains added words brought about only through a renewed awareness about and commas to the original which can by misleading) the world. Then the key to environmental crisis, require an ontological shift: from an anthropocentric and utili- [10] Devall, Bill; Template:Sessions George (1985). Deep Ecology. Gibbs M. Smith. ISBN 0-87905-247-3. pp. 85- tarian understanding of world to an understanding which 88 lets things be. A non-anthropocentric humanity would probably initiate attitudes, practices, and institutions that [11] “Deep Ecology & re-earthing ~ Q&A”. http://www. would exhibit respect and care for all beings. users.on.net/~{}arachne/index.html. Retrieved 9 Decem- ber 2011. External link in |work= (help)

[12] Aburrow, Yvonne. “Eco-spirituality and theology”. Ser- mons from the Mound. Pantheos. Retrieved 7 January 2014.

[13] Næss, Arne. (1989). Ecology, Community and Lifestyle: Outline of an Ecosophy. p. 187. ISBN 0-521-34873-0 6 13 FURTHER READING

[14] White, Jr, Lynn Townsend (March 1967). “The Historical [32] Wall, Derek (1994). Green History. Routledge. ISBN Roots of Our Ecological Crisis”. Science. 155 (3767): 0-415-07925-X. 1203–1207. doi:10.1126/science.155.3767.1203. PMID 17847526.(HTML copy, PDF copy). [33] David Levine, ed. (1991). Defending the Earth: a dia- logue between Murray Bookchin and Dave Foreman. [15] Schlatter, Richard (1951). Private Property: the History of an Idea. (Rutgers Press) [34] Bookchin, Murray; Graham Purchace; Brian Morris; Rodney Aitchtey; Robert Hart; Chris Wilbert (1993). [16] Naess, A. (1977). “Spinoza and ecology”. Philosophia. 7: Deep Ecology and Anarchism. Freedom Press. ISBN 0- 45–54. doi:10.1007/BF02379991. 900384-67-0.

[17] . ISBN 978-0754633273. Missing or empty |title= (help) [35] J. Seed, J. Macy, P. Flemming, A. Næss, Thinking like a mountain: towards a council of all beings, Heretic Books [18] Feinberg, Joel. “The Rights of Animals and Future Gen- (1988), ISBN 0-946097-26-7, ISBN 0-86571-133-X. erations”. Retrieved 2006-04-25. [36] Deep Ecology & Anarchism. Freedom Press. 1993. [19] Joff (2000). “The Possibility of an Anti-Humanist Anar- chism”. Retrieved 2006-04-25.

[20] Pister, E. Phil (1995). “The Rights of Species and Ecosys- 12 Bibliography tems”. Fisheries. 20 (4). Retrieved 2006-04-25. • Bender, F. L. 2003. The Culture of Extinction: To- [21] Great River Earth Institute. “Deep Ecology: Environmen- ward a Philosophy of Deep Ecology Amherst, New talism as if all beings mattered”. Retrieved 2006-04-25. York: Humanity Books. [22] Anthropocentrism and Deep Ecology by William Grey • Devall, W. and G. Sessions. 1985. Deep Ecology: [23] Bookchin, Murray (1987). “Social Ecology versus Deep Living As if Nature Mattered Salt Lake City: Gibbs Ecology: A Challenge for the Ecology Movement”. Green M. Smith, Inc. Perspectives/Anarchy Archives. • Drengson, Alan. 1995. The Deep Ecology Move- [24] AtKisson, Allan (1989). “Introduction To Deep Ecology: ment Deep ecology is a new way to think about our relationship • to the Earth - and thinking is a prelude to action”. Context Katz, E., A. Light, et al. 2000. Beneath the Sur- Institute. face: Critical Essays in the Philosophy of Deep Ecol- ogy Cambridge, Mass.: MIT Press. [25] Zimmerman, Michael E (1993). “Rethinking the Heidegger-Deep Ecology Relationship” (PDF). Environ- • LaChapelle, D. 1992. Sacred Land, Sacred Sex: mental Ethics. Rapture of the Deep Durango: Kivakí Press.

[26] Alan Drengson and Yuichi Inoue, ed. (1995). The Deep • Næss, A. 1989. Ecology, Community and Lifestyle: Ecology Movement. Berkeley, CA: North Atlantic Books. Outline of an Ecosophy Translated by D. Rothen- p. 262. ISBN 9781556431982. berg. Cambridge: Cambridge University Press.

[27] Botkin, Daniel B. (2000). No Man’s Garden: Thoreau • Nelson, C. 2006. Ecofeminism vs. Deep Ecology, and a New Vision for Civilization and Nature. Shearwater Dialogue, San Antonio, TX: Saint Mary’s University Books. pp. 42, 39. ISBN 1-55963-465-0. Dept. of Philosophy. [28] Kheel, Marti. (1990): Ecofeminism and Deep Ecology; re- • Passmore, J. 1974. Man’s Responsibility for Nature flections on identity and difference from: Diamond, Irene. London: Duckworth. Orenstein. Gloria (editors), Reweaving the World; The emergence of ecofeminism. Sierra Club Books. San Fran- • Sessions, G. (ed) 1995. Deep Ecology for the cisco. pp 128-137. ISBN 0-87156-623-0 Twenty-first Century Boston: Shambhala. [29] Warren, Karen J. (2008). “The Power and the Promise • Taylor, B. and M. Zimmerman. 2005. Deep Ecol- of Ecological Feminism”. In Pojman, Louis P.; Pojman, ogy” in B. Taylor, ed., Encyclopedia of Religion and Paul. Environmental Ethics: Readings in Theory and Ap- Nature, v 1, pp. 456–60, London: Continuum Inter- plication (5th ed.). Belmont, CA: Thomson Wadsworth. national. pp. 33–48. ISBN 978-0-495-09503-3.

[30] Kendall, Gillian (May 2011 ). The Greater Good: Peter Singer On How To Live An Ethical Life. Sun Magazine, 13 Further reading The Sun Interview, Issue 425. Retrieved on: 2011-12-02

[31] Alan AtKisson. “Introduction To Deep Ecology, an in- • Abram, David 1996. The Spell of the Sensuous: terview with Michael E. Zimmerman”. In Context (22). Perception and Language in a More-than-Human Retrieved 2006-05-04. World. Pantheon Books. 7

• Conesa-Sevilla, J. 2006. The Intrinsic Value of the Whole: Cognitive and utilitarian evaluative pro- cesses as they pertain to ecocentric, deep ecologi- cal, and ecopsychological “valuing.” The Trumpeter, 22(2): 26-42.

• Curry, Patrick. 2011. Ecological Ethics: An Intro- duction. Polity. ISBN 978-0-7456-5125-5.

• Glasser, Harold (ed.) 2005. The Selected Works of Arne Næss, Volumes 1-10. Springer, ISBN 1-4020- 3727-9.(review)

Griffin, Susan. Woman and Nature.Harper Collins 1978.

• Keulartz, Jozef 1998. Struggle for nature : a critique of radical ecology, London [etc.] : Routledge.

• Huesemann, Michael H., and Joyce A. Huesemann (2011). Technofix: Why Technology Won’t Save Us or the Environment, Chapter 12, “The Need for a Different World View”, New Society Publishers, Gabriola Island, British Columbia, Canada, ISBN 0865717044.

• Kull, Kalevi 2011. Foundations for ecosemiotic deep ecology. In: Peil, Tiina (ed.), The Space of Culture – the Place of Nature in Estonia and Beyond. (Approaches to Culture Theory 1.) Tartu: Tartu University Press, 69–75.

• Merchant, Carolyn 1990. The Death of Nature, HarperOne. ISBN 0-06-250595-5, ISBN 978-0- 06-250595-8. • Sylvan, Richard 1985a. “A Critique of Deep Ecol- ogy, Part I.” Radical Philosophy 40: 2–12. • Sylvan, Richard 1985b. “A Critique of Deep Ecol- ogy, Part II.” Radical Philosophy 41: 1–22. • Tobias, Michael (ed.) 1988 (1984). Deep Ecology. Avant Books. ISBN 0-932238-13-0. • Turner, Jack 1996. The Abstract Wild. Tucson, Univ of Arizona Press. • de Steiguer, J.E. 2006. The Origins of Modern En- vironmental Thought. University of Arizona Press 246 pp. About Joanna Macy

Joanna Macy web site: http://www.joannamacy.net/

Eco-philosopher Joanna Macy, Ph.D., is a scholar of society.Our starting point is a recognition that our world is in Buddhism, general systems theory, and deep ecology. A danger. We face a number of serious threats that include respected voice in movements for peace, justice, and climate change, depletion of resources, rising toxin levels, ecology, she interweaves her scholarship with four decades destruction of ecosystems and a growing gulf between the of activism. She has created a ground-breaking theoretical materially rich and poor parts of our world. framework for personal and social change, as well as a powerful workshop methodology for its application. The Great Turning is a name for the essential adventure of our time: the shift from the industrial growth society to a Her wide-ranging work addresses psychological and spiritual life-sustaining civilization. issues of the nuclear age, the cultivation of ecological awareness, and the fruitful resonance between Buddhist The ecological and social crises we face are inflamed by an thought and contemporary science. The many dimensions of economic system dependent on accelerating growth. This this work are explored in her books Despair and Personal self-destructing political economy sets its goals and Power in the Nuclear Age (New Society Publishers, 1983); measures its performance in terms of ever-increasing Dharma and Development (Kumarian Press, 1985); Thinking corporate profits--in other words by how fast materials can Like a Mountain (with John Seed, Pat Fleming, and Arne be extracted from Earth and turned into consumer products, Naess; New Society Publishers, 1988; New Society/ New weapons, and waste. Catalyst, 2007); Mutual Causality in Buddhism and General Systems Theory (SUNY Press, 1991); Rilke's Book of Hours A revolution is underway because people are realizing that (1996, 2005) and In Praise of Mortality (2004) (with Anita our needs can be met without destroying our world. We Barrows, Riverhead); Coming Back to Life: Practices to have the technical knowledge, the communication tools, and Reconnect Our Lives, Our World (with Molly Young Brown, material resources to grow enough food, ensure clean air New Society Publishers, 1998); Joanna's memoir entitled and water, and meet rational energy needs. Future Widening Circles (New Society, 2000); and World as Lover, generations, if there is a livable world for them, will look World as Self (Parallax Press, 2007), A Year With Rilke, back at the epochal transition we are making to a life- Harper One. sustaining society. And they may well call this the time of the Great Turning. It is happening now. Many thousands of people around the world have participated in Joanna's workshops and trainings. Her group Whether or not it is recognized by corporate-controlled methods, known as the Work That Reconnects, have been media, the Great Turning is a reality. Although we cannot adopted and adapted yet more widely in classrooms, know yet if it will take hold in time for humans and other churches, and grassroots organizing. Her work helps people complex life forms to survive, we can know that it is under transform despair and apathy, in the face of overwhelming way. And it is gaining momentum, through the actions of social and ecological crises, into constructive, collaborative countless individuals and groups around the world. To see action. It brings a new way of seeing the world, as our larger this as the larger context of our lives clears our vision and living body, freeing us from the assumptions and attitudes summons our courage. that now threaten the continuity of life on Earth. Deep ecology pioneer Joanna Macy has developed an Joanna travels widely giving lectures, workshops, and approach to ecological activism that draws deeply on her trainings in the Americas, Europe, Asia, and Australia. She Buddhist roots. In the face of global crises Macy provides lives in Berkeley, California, near her children and teachings that move people from despair to empowerment, grandchildren. without creating distinctions such as good/bad, and us/them. These teachings have changed the lives of people around The great turning is about finding our power to respond to the world, helping them find the courage to transform their global crisis. Bringing together ecology, psychology, relationships to this troubled planet from helplessness and spirituality and global issues, it offers events, news and overwhelm to healing and genuine transformational change. resources to support the shift towards a life sustaining Unchopping a Tree

W.S. Merwin

Start with the leaves, the small twigs, and the nests that have to save you considerable trouble later. Be careful to grind been shaken, ripped, or broken off by the fall; these must be nothing into the ground. gathered and attached once again to their respective places. It At last the time comes for the erecting of the trunk. By is not arduous work, unless major limbs have been smashed now it will scarcely be necessary to remind you of the or mutilated. If the fall was carefully and correctly planned, the delicacy of this huge skeleton. Every motion of the tackle, chances of anything of the kind happening will have been every slightly upward heave of the trunk, the branches, their reduced. Again, much depends upon the size, age, shape, elaborately reassembled panoply of leaves (now dead) will and species of the tree. Still, you will be lucky if you can get draw from you an involuntary gasp. You will watch for a leaf through this stage without having to use machinery. Even in or a twig to be snapped off yet again. You will listen for the the best of circumstances it is a labor that will make you wish nuts to shift in the hollow limb and you will hear whether they often that you had won the favor of the universe of ants, the are indeed falling into place or are spilling in disorder — in empire of mice, or at least a local tribe of squirrels, and could which case, or in the event of anything else of the kind — enlist their labors and their talents. But no, they leave you to operations will have to cease, of course, while you correct the it. They have learned, with time. This is men's work. It goes matter. The raising itself is no small enterprise, from the without saying that if the tree was hollow in whole or in part, moment when the chains tighten around the old bandages and contained old nests of bird or mammal or insect, or until the bole stands vertical above the stump, splinter above hoards of nuts or such structures as wasps or bees build for splinter. Now the final straightening of the splinters their survival, the contents will have to repaired where themselves can take place (the preliminary work is best done necessary, and reassembled, insofar as possible, in their while the wood is still green and soft, but at times when the original order, including the shells of nuts already opened. splinters are not badly twisted most of the straightening is left With spider's webs you must simply do the best you can. We until now, when the torn ends are face to face with each do not have the spider's weaving equipment, nor any other). When the splinters are perfectly complementary the substitute for the leaf's living bond with its point of appropriate fixative is applied. Again we have no duplicate of attachment and nourishment. It is even harder to simulate the the original substance. Ours is extremely strong, but it is rigid. latter when the leaves have once become dry—as they are It is limited to surfaces, and there is no play in it. However the bound to do, for this is not the labor of a moment, Also it core is not the part of the trunk that conducted life from the hardly needs saying that this is the time for repairing any roots up to the branches and back again. It was relatively neighboring trees or bushes or other growth that might have inert. The fixative for this part is not the same as the one for been damaged by the fall. The same rules apply. Where the outer layers and the bark, and if either of these is involved neighboring trees were of the same species it is difficult not in the splintered sections they must receive applications of to waste time conveying a detached leaf back to the wrong the appropriate adhesives. Apart from being incorrect and tree. Practice, practice. Put your hope in that. probably ineffective, the core fixative would leave a scar on Now the tackle must be put into place, or the scaffolding, the bark. depending on the surroundings and the dimension of the tree. When all is ready the splintered trunk is lowered onto the It is ticklish work. Almost always it involves, in itself, further splinters of the stump. This, one might say, is only the damage to the area, which will have to be corrected later. skeleton of the resurrection. Now the chips must be But, as you've heard, it can't be helped. And care now is likely gathered, and the sawdust, and returned to their former positions. The fixative for the wood layers will be applied to to look naked as the chains and struts one by one vacate their chips and sawdust consisting only of wood. Chips and positions. Finally the moment arrives when the last sustaining sawdust consisting of piece is removed and several substances will the tree stands again receive applications of the on its own. It is as correct adhesives. It is as though its weight for a well, where possible, to moment stood on your shelter the materials from heart. You listen for a the elements while thud of settlement, a working. Weathering warning creak deep in makes it harder to identify the intricate joinery. the smaller fragments. Bark You cannot believe it sawdust in particular the will hold. How like earth lays claim to very something dreamed it quickly. You must find your is, standing there all by own way of coping with itself. How long will it this problem. There is a stand there now? The certain beauty, you will first breeze that notice at moments, in the touches its dead leaves patterns of the chips as all seems to flow into they are fitted back into your mouth. You are place. You will wonder to afraid the motion of the what extent it should be clouds will be enough described as natural, to to push it over. What what extent man-made. It more can you do? What will lead you on to more can you do? speculations about the But there is nothing parentage of beauty itself, more you can do. to which you will return. Others are waiting. The adhesive for the chips is translucent, and not so rigid Everything is going to have to be put back. as that for splinters. That for the bark and its subcutaneous layers is transparent and runs into the fibers on either side, partially dissolving them into each other. It does not set the sap flowing again but it does pay a kind of tribute to the preoccupations of the ancient thoroughfares. You could not roll an egg over the joints but some of the mine-shafts would still be passable, no doubt, for the first exploring insect who raises its head in the tight echoless passages. The day comes when it is all restored, even to the moss (now dead) over the wound. You will sleep badly, thinking of the removal of the scaffolding that must begin the next morning. How you will hope for sun and a still day! The removal of the scaffolding or tackle is not as dangerous, perhaps, to the surroundings, as its installation, but it presents problems. It should be taken from the spot piece by piece as it is detached, and stored at a distance. You have come to accept it there, around the tree. The sky begins Poems for the Journey

Thanks The Moment W.S. Merwin Marie Howe

Listen It was like the moment when a bird decides not to eat from with the night falling we are saying thank you your hand, and flies, just before it flies, the moment the rivers we are stopping on the bridges to bow from the railings seem to still and stop because a storm is coming, but there is we are running out of the glass rooms no storm, as when a hundred starlings lift and bank together with our mouths full of food to look at the sky before they wheel and drop, very much like the moment, and say thank you driving on bad ice, when it occurs to you your car could spin, we are standing by the water thanking it just before it slowly begins to spin, like the moment just standing by the windows looking out before you forgot what it was you were about to say, it was in different directions like that, and after that, it was still like that, only all the time. back from a series of hospitals back from a mugging after funerals we are saying thank you You Reading This, Be Ready after the news of the dead William Stafford whether or not we knew them we are saying thank you looking up from tables we are saying thank you Starting here, what do you want to remember? in a country up to its chin in shame How sunlight creeps along a shining floor? living in the stench it has chosen we are saying thank you What scent of old wood hovers, what softened sound from outside fills the air? over telephones we are saying thank you in doorways and in the backs of cars and in elevators Will you ever bring a better gift for the world remembering wars and the police at the door than the breathing respect that you carry and the beatings on the stairs we are saying thank you wherever you go right now? Are you waiting with the crooks in office with the rich and fashionable for time to show you some better thoughts? unchanged we go on saying thank you thank you When you turn around, starting here, lift this with the animals dying around us new glimpse that you found; carry into evening our lost feelings we are saying thank you all that you want from this day. This interval you spent with the forests falling faster than the minutes reading or hearing this, keep it for life— of our lives we are saying thank you with the words going out like cells of a brain What can anyone give you greater than now, with the cities growing over us like the earth starting here, right in this room, when you turn around? we are saying thank you faster and faster with nobody listening we are saying thank you we are saying thank you and waving dark though it is