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Respect (Or Lack of It)

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Respect (Or Lack of It) REVIEWS Respect (or lack of it) Peter Coates, Nature: Western Attitudes since Ancient Times, Polity Press, Cambridge, 1998. viii + 246 pp., £45.00 hb., 0 7456 1655 0. Tim Hayward, Political Theory and Ecological Values, Polity Press, Cambridge, 1998. viii + 196 pp., £49.50 hb., £13.95 pb., 0 7456 1808 1 hb., 0 7456 1809 X pb. It is a commonplace assumption of environmental avoid being ʻunecologicalʼ – by which I take him to writing that human beings – or at any rate human mean irrelevant because disengaged from ecological beings in the West – need to rethink their ideas about realities. nature if they are to avoid ecological catastrophe. Yet Haywardʼs answer is that there are essentially two what bearing exactly do the attitudes of human beings aspects that have to be reconciled: that human beings to non-human nature have on the form of their inter- are a part of nature, and that they are not gener- action with the latter, and are changes in attitude a ally motivated to do what is other than in their own precondition of improved ecological practices? In any interests. One of the corollaries of this first premiss case, what counts as ʻimprovementʼ in this area, and is that our natural being places constraints on, but why, and how far, are what are deemed the ʻrightʼ or does not determine, what counts as good. (Hayward, ʻappropriateʼ forms of human response to nature con- rightly in my opinion, resists any form of naturalism ceived in terms of what is thought at that time to be that would derive our political or ethical values from ecologically desirable activity? Neither of these books nature, or look to non-human modes of being as ever quite directly addresses these questions, but both offering normative guides for human affairs.) Another are rich in the kind of discussions that provoke us to is that it places constraints on what is just and right. think further about them, albeit in contrasting ways. Distributive principles of justice cannot be developed In doing so, they help us to a better understanding of in abstraction from the fact that we are natural and the ways in which our current ecological dilemmas finite beings in a natural and finite word. A third are compounded. is that human beings are constrained in their deal- Tim Hayward continues to press his case for eco- ings with non-human nature. But it is only, Hayward logical issues to be made more central to the enterprise argues, with this third corollary – or through the idea of political theory. But whereas in earlier work Hay- of natural relations – that the idea of human beings ward has by and large been happy to go along with as one natural species among others properly begins the conventionally established opposition between a to figure for political theory. And it is with a view more radical ecologism (caring for nature for natureʼs to exploring how it can most defensibly do so that sake) and a more reformist environmentalism (caring Hayward devotes the first part of his book to criticism for nature for our sake), in this work he challenges of what he terms the ʻtwo dogmas of ecologismʼ: the core assumption of this framework: that there is the dogma that respect for ecological values requires a clear discrimination to be made between ecological commitment to the ʻintrinsic valueʼ of non-human values, on the one hand, and human interests, on the nature; and the dogma that it requires rejection of an other. Indeed, one of the opening moves of the book ʻanthropocentricʼ perspective. is to shift the focus of ecological consideration away The critique of intrinsic value is entirely sound, from the – well-nigh impossible – task of determin- although it adds little to others that have gone before ing what, in a world of myriad entities and multiple (except perhaps in respect of its point that denying processes, should count as ecological value, to the intrinsic value to the non-human is not denying some- more manageable, if still complex, task of determining thing we do grant to human beings, since it is not, how far our existing values can be maintained in the Hayward argues, in virtue of imputing intrinsic value face of ecological realities. This is further refined to to humans that we think them worthy of ethical prot- become the question of what aspects of being human ection). Hayward also skilfully distinguishes between must be accommodated if a political theory is to an unavoidable and even desirable ʻanthropocentrismʼ 36 Radical Philosophy 98 (November/December 1999) that recognizes that there would be no value systems or oneʼs physical, mental, and spiritual beingʼ, and that ethics at all were these to be unrelated to any human this underlies all enlightened self-interest; the other values whatsoever, and what he terms ʻspeciesismʼ, on being that enlightened self-interests can – and should the one hand (inflicting pain on other creatures for – include an interest that he elaborates as ʻwhole- ʻmorally arbitraryʼ reasons), and ʻchauvinismʼ on the hearted respectʼ in the good of non-human beings. other (prejudicially resisting all evidence that other The first argument, which is developed in the course creatures might possess those features or capacities of some lengthy and rather earnest discriminations deemed to be exclusive to human beings). He also between egoism, altruism and self-interest, is, to my offers a reasonable case for viewing both these pos- mind, undercritical of its central claim that the motive itions as wrong and eliminable, although by failing to for morality is the desire for social integration. Hay- say what counts as ʻunavoidable painʼ or as ʻmorally ward defends this against the objection that morality arbitraryʼ reasons for inflicting it on other animals, here is being identified with conformism to prevailing he invites us to think that the conceptual distinction norms by claiming that anyone (his example is a between speciesism and chauvinism is clearer and ʻconscientiousʼ Nazi supporter) who thinks oppressive more helpful than it really is. Spelling out what is or behaviour is appropriate towards certain outsiders, but is not morally arbitrary inevitably requires us to make not towards members of his own group, is suffering judgements about human species-specific character- from a ʻcognitive deficiencyʼ of a kind that pre-empts istics, and these judgements will always be open to personal integrity. But by invoking such an extreme challenge as being ʻchauvinisticʼ in Haywardʼs sense. example, Hayward avoids the much more awkward What would count, for example, as a ʻchauvinisticʼ (and in many respects more relevant) instances of rather than a reasonable resistance to someone making potentially oppressive interests in social integration. If claims for the linguistic or rational abilities of non-human animals? Haywardʼs distinc- tion remains too formalistic to offer any but the vaguest guidance on such issues. He also, in this same context, makes the very dubious claim that while biocentrism (defined as ʻgiving moral consideration to all living beingsʼ) is quite consistent with anthropocentrism, eco-centrism (giving moral consideration also to the abiotic parts of nature) is not. But either this means simply that any value accorded to the life, say, of the AIDS virus is ʻanthro- pocentricʼ because it is the value of a human valuer – in which case exactly the same can be said of any value accorded abiotic nature; or it means something like ʻgiving consideration of the right to life to any and every animate entity is consistent with respecting human values in a way that giving value to inanimate entities is notʼ. And this seems plainly unsustainable. In the second part of his book, Hayward is almost exclusively concerned with defending his claim that ecological values are consistent with the pursuit of human interests. His argument has essen- tially two steps in it: one which would persuade us that the most fundamental interest of humans is in integrity, under- stood as ʻwholeness, unity, and health in Radical Philosophy 98 (November/December 1999) 37 we were to apply Haywardʼs arguments to the case of But I remained nonetheless unconvinced. Hayward men and women conforming to patriarchal norms in nowhere to my mind satisfactorily answers the objec- a pre-feminist culture, it would be odd to view these tion that if we respect rational beings more than, or as cognitively deficient (just as it would seem odd to differently from, non-rational ones it is because we view those who contested these norms as displaying recognize in them a source of reciprocal respect of our the exceptional heroic moral outlook of those who bodily and socio-personal integrity (and tend to respect assisted the Jews under fascism). Hayward does not them in fact only in so far as they do so reciprocate). sufficiently recognize that a society does not have to With the possible exception of some domestic animals, be fascist to establish its identity or coherence through this is not in any sense true of non-human beings, who dubiously moral forms of social integration. in many instances will sting, bite or otherwise invade When Hayward proceeds to extrapolate environ- human bodily integrity without compunction, and who mental norms from his claims about the nature and cannot but destroy the life of the other parts of non- foundation of enlightened self-interest, he offers much human being upon which they prey. A further serious subtle and instructive commentary on the pros and problem is Haywardʼs lack of precision both about cons of market-based versus deliberative approaches what counts as respect (how much care does it include, to this, and himself comes down in favour of a mix of for how long?) and about the constituency towards each mode.
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