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Alicia Irene Bugallo, La Filosofía Ambiental De Arne Naess

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Alicia Irene Bugallo, La Filosofía Ambiental De Arne Naess Alicia Irene Bugallo ‘La filosofía ambiental en Arne Naess; sus propuestas del Movimiento Ecología Profunda y las influencias de Baruch Spinoza y William James’ 1 1 Publicada como Bugallo, Alicia Irene, La filosofía ambiental en Arne Naess. Influencias de Spinoza y James , Ediciones del ICALA (Intercambio Cultural Alemán-Latinoamericano), Río Cuarto, Argentina, 2011. ISBN 978-987-1318-15-5. 1 ÍNDICE Prefacio. …………………………………………………………….…..…..6 Introducción. …………………………………………………………..…..20 Semblanza de Arne Naess …………………………………………….……24 PRIMERA PARTE 1.- La primera versión del Movimiento Ecología Profunda ; su relación con la ciencia y con la sabiduría. ………………………………………………..…..36 1.1.- Aproximación al sentido de la expresión ecología profunda …………………………36 1.2.- Prevenciones hacia la ciencia y valoración del naturalista de campo…………………40 1.3.- La dimensión política del movimiento…………………………………………….…..43 1.4.- El valor de la sabiduría. …………………………………………………………….…44 2.- Aspectos distintivos del pensamiento de Baruch de Spinoza. ……………47 2.1.- Breve reseña sobre vida y obras de Spinoza …………………………………………..47 2.2.- La Sustancia, Dios, Naturaleza… ……………………………………………………..49 2.3.- Atributos y modos de la Sustancia …………………………………………………….50 2.4.- Caracterización de los cuerpos; el individuo humano. ………………………………..53 2.5.- Las afecciones; el conato. ……………………………………………… …………...56 2.6.- El valor de la cooperación. ……………………………………………………………58 2.7.- Los tipos del saber …………………………………………………………...………..58 2.8.- Recepción e influencias del pensamiento de Spinoza …………………………...……62 3.- Reflejo de las ideas de Spinoza en el pensamiento ambiental de Naess….65 3.1.- Los vínculos ‘spinozismo-ambientalismo’ . ………………………………………..…65 Punto 1.- La Naturaleza no es algo pasivo, inerte. ………………………………..………..66 Punto 2.- Dejando de lado los dualismos cuerpo/alma, materia/espíritu, etc. ……………...69 Punto 3.- Naturaleza o Universo, fuera del tiempo. ………………………………………..69 Punto 4.- No habría un orden moral mundial establecido definitivamente. ………………..71 Punto 5.- Sobre el Bien y el Mal. …………………………………………………...………71 Punto 6.- La interconexión de todas las cosas. …………………………………………….72 2 Punto 7.- Mantenimiento y desarrollo de la esencia específica de cada cosa. ……….….….74 Punto 8.- Sobre la potencia del ser. ……………………………………………………..…..76 Punto 9.- Un derecho natural de todas las cosas. ……………………………………….…..78 Punto 10.- Desalentando el mero daño o dominación. ……………………….……………..79 Punto 11.- Hacia el Supremo Bien, una tarea colectiva. ……………………………………80 Punto 12.- No al distanciamiento del mundo concreto. ………………………………...…..82 Punto 13.- El Amor intellectualis Dei . ………………………………………………...…..84 Punto 14.- Acción o pensamiento conjuntamente. ………………………………………….85 Punto 15.- Una etiología distinta ……………………………………………………………86 Punto 16.- Atento a la diversidad cultural y natural. ………………………………………..86 3.2.- A modo de síntesis. ………………………………………………………...………….86 SEGUNDA PARTE 4.- La segunda propuesta del Movimiento Ecología Profunda ; características principales. …………………………………………..……………………..89 4.1.- Hacia la segunda versión del MEP. …………………………………….……………90 4.2.- Sentido general de los Principios. …………………………………………………….92 4.2.1.- El biocentrismo …………………………………………………………….……….92 4.2.2.- El impacto humano …………………………………………………………………93 4.2.3.- La necesidad de actuar ……………………………………………………….……..94 4.3.- Visión totalizadora; relevancia del Diagrama del Delantal . ………………………….94 4.4.- Defensa de la diversidad cultural. ……………………………………………………..99 4.5.- La intencionalidad pragmática. ………………………………………………...…….103 5.- El pragmatismo clásico; particularidades del pensamiento de William James. ………………………………………………………………………104 5.1.- El pragmatismo filosófico clásico. ………………………………….………………..104 5.2.- La figura de William James. ………………………………………………………....109 5.3.- El pragmatismo según James. ………………………………………………………..111 5.4.- El empirismo radical. ……………………………………………………… ………114 5.5.- La voluntad de creer. ……………………………………………………...…………116 5.6.- ¿Divergencias o convergencias entre Spinoza y James? ……………………...……..118 3 6.- La modalidad pragmática del ambientalismo naessiano ………….…….122 6.1.- El valor de las creencias para la acción. …………………………………….……….122 6.2.- El ‘significado pragmático’ de las distintas aproximaciones a la realidad. ….………125 6.3.- El pragmatismo como método. ………………………………………………………127 6.4.- De las verdades últimas a los postulados útiles . ……………………………………..128 6.5.- ¿Refleja el MEP opciones genuinas? …………………………………………… …129 TERCERA PARTE 7.- Consideraciones sobre la ecosofía personal de Naess –Primera Parte- …………………………………………………………….131 7.1.- La idea de autorrealización. ………………………………………………………….132 7.1.1.- Ampliación del Self; identificación ………………………………………………..133 7.1.2.- Self ecológico y apertura a ‘lo otro’ ……………………………………………….134 7.2.- El sistema constructivo de la ecosofía T . …………………………………………….137 7.3.- La ecosofía T ¿una ética ambiental más? ……………………………...…………….142 8.- Consideraciones sobre la ecosofía personal de Naess –Segunda Parte- ……………………………………………………….……146 8.1.- La ontología relacional gestáltica. …………………………………………………..147 8.2.- Experiencia espontánea y pensamiento abstracto. …………………………………..149 8.3.- Ejemplos de experiencias gestálticas ………………………………………………..152 8.3.1.- Más allá de Protágoras ……………………………………………………………153 8.3.2.- Percepción y apercepción ………………………………………………………….153 8.3.3.- Percepciones metafísicas …………………………………………...…………….. 154 8. 4.- Implicancias ambientales del cambio de percepción ………………………………..157 8.5.- Superando la dicotomía hecho/valor. ……………………………………………..…159 4 9.- El legado problemático de los postulados del MEP –Primera Parte- ……………………………………………………….…..162 9.1.- El debate antropocentrismo-biocentrismo. ………………………………….…….163 9.1.1.- Desde la actitud utilitaria ………………………………………………….……163 9.1.2.- Desde la actitud kantiana ……………………………………………………….167 9.1.3.- Desde la actitud aristotélica …………………………………………………….168 9.2.- El poder humano actual y el ‘novum’ de la ética. …………………………………169 9.3.- Otra aproximación al tema de las ‘necesidades vitales’. …………………………..171 9.4.- Las nuevas dimensiones del impacto antrópico. …………………………………..173 9.4.1.- El advenimiento de la era post-natural. …………………………………………174 9.4.2.- La problemática poblacional. ……………………………………………………176 10.- El legado problemático de los postulados del MEP –Segunda Parte- ……………………………………………………….……180 10.1.- Sobre los cambios culturales a promover. ………………………………….………180 10.1.1.- Cambios en las pautas de consumo ………………………………………………181 10.1.2.- Cambios en los estilos de vida. ………………………………………………….183 10.2.- Sobre la idea de ‘cambio de paradigma’. …………………………………………..185 10.3.- ¿Se sostiene aún el MEP ? …………………………………………………………..188 Reflexiones finales. ………………………………………………………..192 Bibliografía ……………………………………………………………...…200 5 Prefacio Del ambientalismo científico a la ecofilosofía La conciencia ambiental contemporánea surgió después de la Segunda Guerra Mundial a partir del análisis de los efectos globales de la tecnología atómica de guerra, especialmente desde los Estados Unidos; dicha preocupación pronto se amplió del aspecto nuclear a la problemática ambiental en general. Cabe recordar que el primer ambientalismo (al menos el reconocido públicamente como tal) fue generado en la comunidad científica académica a partir de preocupaciones más o menos acotadas, tales como la contaminación radioactiva por pruebas nucleares o la contaminación con sustancias químicas, compuestos clorados, etc. 2 Figuras prominentes del ambientalismo científico fueron, entre otras, los estadounidenses Barry Commoner, fisiólogo de plantas y Rachel Carson, Master en genética, especialista en ecología marina. El primero tuvo gran participación en el Comité para la Información Nuclear , creado en 1958, como parte de la campaña contra la radiación en el planeta. Las pruebas nucleares estaban provocando una poderosa reacción moral. Ante ese comité se fueron juntando otros científicos, cada vez con más representantes de las ciencias biológicas. Después de 1963 se constituyó el primer Comité para la Información ambiental . Por su parte, Rachel Carson, autora del notable libro Primavera Silenciosa , 1962, advirtió que la actividad antrópica estaba produciendo contaminación en el planeta, con sustancias como el DDT, los pesticidas clorados, el gamexane, etc. Según la autora, estos contaminantes estaban afectando severamente la cadena de la vida, la cadena alimentaria, desde las pequeñas diatomeas hasta los grandes mamíferos y al hombre mismo. Se trata de sustancias que se acumulan en los tejidos de plantas y animales, penetran en las células 2 Alicia Irene BUGALLO, ‘Algunos aspectos distintivos de la filosofía ambiental, en lo que hace a su relación con la ciencia’ en Revista Ideas Ambientales , Universidad Nacional de Colombia, Sede Manizales, 2006. www.manizales.unal.edu.co/modules/unrev_ideasAmb/documentos/IAedicion3.pdf Más allá de las distinciones que puedan hacerse, en este trabajo hemos de considerar al ecólogo como un especialista científico en ciencia ecológica, y al ambientalista o ecologista como el militante o simpatizante de movimientos políticos o de grupos de impugnación a favor de la causa ambiental. Se puede ser ecólogo y ecologista al mismo tiempo, aunque no siempre los ecólogos han sido ambientalistas, y en general los ecologistas no suelen practicar las ciencias naturales. 6 germinales, alterando el material de la herencia, del cual dependen formas futuras. El impacto producido por el libro, tanto favorable como desfavorable, atrajo la atención pública a nivel local, regional y global.
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