2020/06/05

Deep ecology - Wikipedia

Deep ecology - Wikipedia

Deep ecology

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Deep ecology is an environmental philosophy promoting the inherent worth of living beings regardless of their instrumental utility to human needs, plus a restructuring of modern human societies in accordance with such ideas.
Deep ecology argues that the natural world is a subtle balance of complex inter-relationships in which the existence of organisms is dependent on the existence of others within ecosystems. Human interference with or destruction of the natural world poses a threat therefore not only to humans but to all organisms constituting the natural order.
Deep ecology's core principle is the belief that the living environment as a whole should be respected and regarded as having certain basic moral and legal rights to live and flourish, independent of its instrumental benefits for human use. Deep ecology is often framed in terms of the idea of a much broader sociality; it recognizes diverse communities of life on Earth that are composed not only through biotic factors but also, where applicable, through ethical relations, that is, the valuing of other beings as more than just resources. It describes itself as "deep" because it regards itself as looking more deeply into the actual reality of humanity's relationship with the natural world arriving at philosophically more profound conclusions than those of mainstream environmentalism.[1] The movement does not subscribe to anthropocentric environmentalism (which is concerned with conservation of the environment only for exploitation by and for human purposes), since deep ecology is grounded in a quite different set of philosophical assumptions. Deep ecology takes a holistic view of the world human beings live in and seeks to apply to life the understanding that the separate parts of the ecosystem (including humans) function as a whole. The philosophy addresses core principles of different environmental and green movements and advocates a system of environmental ethics advocating wilderness preservation, human population control, and simple living.[2]

Origins[edit]

In his original 1973 deep ecology paper, Arne Næss claims to have been inspired by scientists – ecologists – who were studying the ecosystems throughout the world. Three people in the 1960s who were considered foundational to the movement in a 2014 essay by George Sessions were author and conservationist Rachel Carson, environmentalist David Brower, and the biologist Paul R. Ehrlich. He considers the publication of Carson's 1962 book Silent Spring as the beginning of the contemporary deep ecology movement.[3]
Other events in the 1960s which have been proposed as foundational to the movement are the formation of Greenpeace, and the images of the Earth floating in space taken by the Apollo astronauts.[4]

Principles[edit]

Deep ecology borrows and redefines the word ecology to mean, not its conventional scientific meaning, but as a social movement based on a holistic vision of the world.[1] Deep ecologists hold that the survival of any part is dependent upon the well-being of the whole. This offers a philosophical basis for environmentalism.[citation needed] Deep ecologists criticise the biblical assumption of human superiority over other life forms, and hold that this traditional idea that the environment exists to serve humanity is not traditional.[4] Deep ecology repudiates an anthropocentric view. Proponents of deep ecology believe that the world does not exist as a natural resource to be freely exploited by humans. They believe a new economic system must replace modern capitalism because material goods do not guarantee happiness beyond a very moderate level, and over-consumption is endangering the environment.[5] Deep ecologists hope to influence social and political change through their philosophy. Deep ecology claims that ecosystems can absorb only limited change, and contends that civilization threatens the "natural" state of the environment through biodiversity lossclimate change, and other influences.[citation needed] Næss proposed, as Nicholas Goodrick-Clarke writes in his work on neo-nazism, "that the earth's human population should be reduced to about 100 million."[6] Deep ecology is viewed as politically extreme.
In 1985 Bill Devall and Sessions summed up their understanding of the concept of deep ecology with the following eight points:[7]
  • Human and nonhuman life on Earth has a value independent of its usefulness to humans.
  • Biodiversity contributes to this value.
  • Humans have no right to reduce this biodiversity except to satisfy vital human needs
  • A substantial percentage of the human population must be eliminated.
  • Humans interfere with the world too much already, and this activity is worsening.
  • A new political and economic model must be devised to replace that of present governments.
  • Individuals must be content with their situation they are in instead of striving for a higher standard of living.
  • Deep ecologists have an obligation to implement the above.
A more mainstream encyclopaedia of environmentalism describes the tenets of the movement as:

Development[edit]

The phrase "deep ecology" was adapted from a 1973 article by the Norwegian philosopher Arne Næss,[8] who himself used the term ecosophy. Næss rejected the idea that beings can be ranked according to their relative value. For example, judgements on whether an animal has an eternal soul, whether it uses reason or whether it has consciousness or higher consciousness have all been used to justify the ranking of the human animal as superior to other animals. Næss states that from a Deep Ecological 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".[9]
Several actors played a role in its development. Joseph W. Meeker introduced Sessions to the works of his acquaintance Arne Næss in 1973.[10] Warwick Fox relates that "one of the things that initially interested Sessions about Næss was Næss's strong interest in ... Spinoza".[11] Sessions wrote to Næss, beginning a lifelong association.[4]

Sources[edit]

Science[edit]

In their 1985 book Devall and Sessions identify the science of ecology as a source of deep ecology; they cite its contribution to the sense that "everything is connected to everything else".[7] The Gaia hypothesis was also an influence on the deep ecology movement, though this hypothesis has little to no scientific support [12]
Apart from these simplistic associations, there appears to have been little influence of scientific sources on Deep Ecology.

Philosophy[edit]

Arne Næss used Baruch Spinoza as a source, particularly his notion that everything that exists is part of a single reality.[13] Others have copied Næss in this, including Eccy de Jonge[14] and Brenden MacDonald.[15]

Aspects[edit]

Environmental education[edit]

In 2010 Richard Kahn promoted the movement of ecopedagogy, proposing using radical environmental activism as an educational principle to teach students to support "earth democracy" which promotes the voting rights of animals, plants, fungi, algae and bacteria. In a 2015 article Helen Kopnina advocated teaching deep ecology principles as a form of ecopedagogy to promote patriotism and civic and environmental responsibility in the younger generation in most educational fields by promoting it as a healthy lifestyle. She states there is a global environmental crisis and calls for teaching students to renounce capitalist practices and granting electoral representation to non-humans to remedy this, and claiming her method works by challenging the way we see education. Kopnina advocates confronting students in such a way that they will be forced to consider the moral implications of humanity's destruction of habitats and biodiversity. She advocates forcing students to watch activist propaganda as a trigger, and grading students' individual writing assignments as to how well they have accepted the messaging.[16]

Spirituality[edit]

Næss criticised the Judeo-Christian tradition, stating the Bible's "arrogance of stewardship consists in the idea of superiority which underlies the thought that we exist to watch over nature like a highly respected middleman between the Creator and Creation".[9] Næss further criticizes the reformation's view of creation as property to be put into maximum productive use.

Criticisms[edit]

Eurocentric bias[edit]

Guha and Martinez-Allier critique the four defining characteristics of deep ecology. First, because deep ecologists believe that environmental movements must shift from an anthropocentric to a biocentric approach, they fail to recognize the two most fundamental ecological crises facing the world today, 1) overconsumption in the global north and 2) increasing militarization. Second, deep ecology's emphasis on wilderness provides impetus for the imperialist yearning of the West. Third, deep ecology appropriates Eastern traditions, characterizes Eastern spiritual beliefs as monolithic, and denies agency to Eastern peoples. And fourth, because deep ecology equates environmental protection with wilderness preservation its radical elements are confined within the American wilderness preservationist movement.[17]

Knowledge of non-human interests[edit]

Animal rights activists state that for an entity to require intrinsic rights, it must have interests.[18] Deep ecology is criticised for insisting they can somehow understand the thoughts and personal interests of non-humans such as plants or protists, which they claim thus proves that non-human lifeforms have conciousness. For example, a single-celled bacteria might move towards a certain chemical stimulation, although such movement might be rationally explained, a deep ecologist might say that this was all invalid because according to his better understanding of the situation that the intention formulated by this particular bacteria was informed by its deep desire to succeed in life. One criticism of this belief is that the interests that a deep ecologist attributes to non-human organisms such as survival, reproduction, growth, and prosperity are really human interests, which is known as anthropomorphism or a pathetic fallacy, in which "the earth is endowed with 'wisdom', wilderness equates with 'freedom', and life forms are said to emit 'moral' qualities".[19][20]

Deepness[edit]

When Arne Næss coined the term deep ecology, he compared it favourably with shallow environmentalism which he criticized for its utilitarian and anthropocentric attitude to nature and for its materialist and consumer-oriented outlook.[21]
William D. Grey believes that developing a non-anthropocentric set of values is "a hopeless quest". He seeks an improved "shallow" view, writing, "what's wrong with shallow views is not their concern about the well-being of humans, but that they do not really consider enough in what that well-being consists"; he is in favour of "an enriched, fortified, anthropocentric" worldview.[22]

Misanthropy, genocide[edit]

Some critics, particularly social ecologist Murray Bookchin, have interpreted deep ecology as being misanthropic, due in part to the characterization of humanity by some deep ecologists, such as David Foreman of Earth First!, as a pathological infestation on the Earth.[6] Bookchin therefore asserts that "deep ecology, formulated largely by privileged male white academics, has managed to bring sincere naturalists like Paul Shepard into the same company as patently antihumanist and macho mountain men like David Foreman who preach a gospel that humanity is some kind of cancer in the world of life". Bookchin mentions that some, like Foreman, defend misanthropic measures such as organising the rapid genocide most of humanity and claiming the best solution to kill humans in the Third World is "to just let nature seek its own balance, to let the people there just starve".[23] Fox rebuts that just because deep ecology criticizes anthropocentrism does not mean that deep ecology is misanthropic.[24]
Bookchin's second major criticism is that deep ecology fails to link environmental crises with authoritarianism and hierarchy. He suggests that deep ecologists fail to recognise the potential for human beings to solve environmental issues.[23]

Sciencism[edit]

Daniel Botkin concludes that although deep ecology challenges the assumptions of Western philosophy and must be taken seriously, like its antithesis, the wise use movement, they both "misunderstand scientific information and then arrive at conclusions based on their misunderstanding, which are in turn used as justification for their ideologies. Both begin with an ideology and are political and social in focus". Botkin has also criticized Næss's belief in the concept of some ideal "balance of nature", and the contradiction between his argument that all species are morally equal and his disparaging description of pioneering species.[25]

Links with other philosophies[edit]

Peter Singer critiques anthropocentrism and advocates for animals to be given rights. However, Singer has disagreed with deep ecology's belief in the intrinsic value of nature separate from questions of suffering.[26] Zimmerman groups deep ecology with feminism and civil rights movements.[27] Nelson contrasts it with "ecofeminism".[28] The links with animal rights are perhaps the strongest, as "proponents of such ideas argue that 'all life has intrinsic value'".[29]
David Foreman, the co-founder of the radical direct-action movement Earth First!, has said he is an advocate for deep ecology.[30][31] At one point Arne Næss also engaged in direct action when he chained himself to rocks in front of Mardalsfossen, a waterfall in a Norwegian fjord, in a successful protest against the building of a dam.[32]
Some have linked the movement to anarchism as evidenced in a compilation of essays titled Deep Ecology & Anarchism.[33]

See also[edit]

References[edit]

  1. Jump up to:a b Smith, Mick (2014). "Deep Ecology: What is Said and (to be) Done?"The Trumpeter30 (2): 141–156. ISSN 0832-6193. Retrieved 12 May 2018.
  2. Jump up to:a b John Barry; E. Gene Frankland (2002). International Encyclopedia of Environmental Politics. Routledge. p. 161. ISBN 9780415202855.
  3. ^ Sessions, George (2014). "Deep Ecology, New Conservation, and the Anthropocene Worldview"The Trumpeter30 (2): 106–114. ISSN 0832-6193. Retrieved 12 May 2018.
  4. Jump up to:a b c Drengson, Alan; Devall, Bill; Schroll, Mark A. (2011). "The Deep Ecology Movement: Origins, Development, and Future Prospects (Toward a Transpersonal Ecosophy)". International Journal of Transpersonal Studies30 (1–2): 101–117. doi:10.24972/ijts.2011.30.1-2.101.
  5. ^ Anderson, Tom; Guyas, Anniina Suominen (2015). "Earth Education, Interbeing, and Deep Ecology". Studies in Art Education53 (3): 223–245. doi:10.1080/00393541.2012.11518865ISSN 0039-3541.
  6. Jump up to:a b Nicholas Goodrick-Clarke (1998). Hitler's Priestess: Savitri Devi, the Hindu-Aryan Myth, and Neo-Nazism. NY: New York University Press, ISBN 0-8147-3110-4
  7. Jump up to:a b Devall, Bill; Sessions, George (1985). Deep Ecology. Gibbs M. Smith. p. 70. ISBN 978-0-87905-247-8.
  8. ^ Næss, Arne (1973). "The shallow and the deep, long‐range ecology movement. A summary" (PDF)Inquiry16 (1–4): 95–100. doi:10.1080/00201747308601682ISSN 0020-174X.
  9. Jump up to:a b Næss, Arne (1989). Ecology, community and lifestyle: outline of an ecosophy Translated by D. Rothenberg. Cambridge: Cambridge University Press. p. 166, 187. ISBN 0521344069LCCN 88005068.
  10. ^ Jacob, Merle (1994). "Sustainable development and deep ecology: An analysis of competing traditions". Environmental Management18 (4): 477–488. Bibcode:1994EnMan..18..477Jdoi:10.1007/BF02400853ISSN 0364-152X.
  11. ^ Fox, Warwick (1995). Toward a transpersonal ecology: developing new foundations for environmentalism. Albany, NY: State University of New York Press. p. 63. ISBN 0791427757LCCN 95010627.
  12. ^ David Landis Barnhill, Roger S. Gottlieb (eds.), Deep Ecology and World Religions: New Essays on Sacred Ground, SUNY Press, 2010, p. 32.
  13. ^ Naess, A. (1977). "Spinoza and ecology". Philosophia7: 45–54. doi:10.1007/BF02379991.
  14. ^ de Jonge, Eccy (April 28, 2004). Spinoza and Deep Ecology: Challenging Traditional Approaches to Environmentalism (Ashgate New Critical Thinking in Philosophy). Routledge. ISBN 978-0754633273.
  15. ^ MacDonald, Brenden James (2012-05-14). "Spinoza, Deep Ecology, and Human Diversity -- Schizophrenics and Others Who Could Heal the Earth If Society Realized Eco-Literacy"Trumpeter28 (1): 89–101. ISSN 1705-9429.
  16. ^ Kopnina, Helen (2015-03-01). "If a Tree Falls and Everybody Hears the Sound: Teaching Deep Ecology to Business Students"Journal of Education for Sustainable Development9(1): 101–116. doi:10.1177/0973408215569119ISSN 0973-4082.
  17. ^ Guha, R., and J. Martinez-Allier. 1997. Radical American Environmentalism and Wilderness Preservation: A Third World Critique. Varieties of Environmentalism: Essays North and South, pp. 92-108
  18. ^ Feinberg, Joel"The Rights of Animals and Future Generations". Retrieved 2006-04-25.
  19. ^ Joff (2000). "The Possibility of an Anti-Humanist Anarchism". Retrieved 2006-04-25.
  20. ^ Pister, E. Phil (1995). "The Rights of Species and Ecosystems"Fisheries20 (4). Archived from the original on 2006-08-22. Retrieved 2006-04-25.
  21. ^ Devall, Bill; Sessions, George. Deep Ecology: Environmentalism as if all beings mattered. Retrieved 2006-04-25.
  22. ^ Anthropocentrism and Deep Ecology by William Grey
  23. Jump up to:a b Bookchin, Murray (1987). "Social Ecology versus Deep Ecology: A Challenge for the Ecology Movement"Green Perspectives/Anarchy Archives.
  24. ^ Zimmerman, Michael E (1993). "Rethinking the Heidegger-Deep Ecology Relationship"(PDF)Environmental Ethics.
  25. ^ Botkin, Daniel B. (2000). No Man's Garden: Thoreau and a New Vision for Civilization and Nature. Shearwater Books. pp. https://archive.org/details/nomansgardenthor0000botk/page/42 42, 39]. ISBN 978-1-55963-465-6.
  26. ^ Kendall, Gillian (May 2011). The Greater Good: Peter Singer On How To Live An Ethical LifeSun Magazine, The Sun Interview, Issue 425. Retrieved on: 2011-12-02
  27. ^ Alan AtKisson. "Introduction To Deep Ecology, an interview with Michael E. Zimmerman"In Context (22). Retrieved 2006-05-04.
  28. ^ Nelson, C. 2006. Ecofeminism vs. Deep Ecology, Dialogue, San Antonio, TX: Saint Mary's University Dept. of Philosophy
  29. ^ Wall, Derek (1994). Green HistoryRoutledgeISBN 978-0-415-07925-9.
  30. ^ David Levine, ed. (1991). Defending the Earth: a dialogue between Murray Bookchin and Dave Foreman.
  31. ^ Bookchin, Murray; Graham Purchase; Brian Morris; Rodney Aitchtey; Robert Hart; Chris Wilbert (1993). Deep Ecology and Anarchism. Freedom Press. ISBN 978-0-900384-67-7.
  32. ^ J. Seed, J. Macy, P. Flemming, A. Næss, Thinking like a mountain: towards a council of all beings, Heretic Books (1988), ISBN 0-946097-26-7ISBN 0-86571-133-X.
  33. ^ Deep Ecology & Anarchism. Freedom Press. 1993.

Bibliography[edit]

  • Bender, F. L. 2003. The Culture of Extinction: Toward a Philosophy of Deep Ecology Amherst, New York: Humanity Books.
  • Katz, E., A. Light, et al. 2000. Beneath the Surface: Critical Essays in the Philosophy of Deep Ecology Cambridge, Mass.: MIT Press.
  • LaChapelle, D. 1992. Sacred Land, Sacred Sex: Rapture of the Deep Durango: Kivakí Press.
  • Passmore, J. 1974. Man’s Responsibility for Nature London: Duckworth.
  • Taylor, B. and M. Zimmerman. 2005. Deep Ecology" in B. Taylor, ed., Encyclopedia of Religion and Nature, v 1, pp. 456–60, London: Continuum International.
  • Clark, John P (2014). "What Is Living In Deep Ecology?". Trumpeter: Journal of Ecosophy30 (2): 157–183.
  • Hawkins, Ronnie (2014). "Why Deep Ecology Had To Die". Trumpeter: Journal of Ecosophy30 (2): 206–273.
  • Sessions, G. (ed) 1995. Deep Ecology for the Twenty-first Century Boston: Shambhala.

Further reading[edit]

  • Gecevska, Valentina; Donev, Vancho; Polenakovik, Radmil (2016). "A Review Of Environmental Tools Towards Sustainable Development". Annals of the Faculty of Engineering Hunedoara - International Journal of Engineering14 (1): 147–152.
  • Glasser, Harold (ed.) 2005. The Selected Works of Arne Næss, Volumes 1-10. SpringerISBN 1-4020-3727-9. (review)
  • Holy-Luczaj, Magdalena (2015). "Heidegger's Support For Deep Ecology Reexamined Once Again". Ethics & the Environment20 (1): 45–66. doi:10.2979/ethicsenviro.20.1.45.
  • Keulartz, Jozef 1998. Struggle for nature : a critique of radical ecology, London [etc.] : Routledge.
  • Linkola, Pentti 2011. Can Life Prevail? UK: Arktos Media, 2nd Revised ed. ISBN 1907166637
  • Marc R., Fellenz. "9. Ecophilosophy: Deep Ecology And Ecofeminism." The Moral Menagerie : Philosophy and Animal Rights. 158. Champaign: University of Illinois Press, 2007.
  • Sylvan, Richard (1985a). "A Critique of Deep Ecology, Part I.". Radical Philosophy40: 2–12.
  • Sylvan, Richard (1985b). "A Critique of Deep Ecology, Part II". Radical Philosophy41: 1–22.
  • Tobias, Michael (ed.) 1988 (1984). Deep Ecology. Avant Books. ISBN 0-932238-13-0.

Buddhism and Deep Ecology: Henning, Daniel H.: 9781403370068: Amazon.com: Books

Buddhism and Deep Ecology: Henning, Daniel H.: 9781403370068: Amazon.com: Books



Buddhism and Deep Ecology Paperback – December 11, 2002

by Daniel H. Henning  (Author)

4.2 out of 5 stars    2 ratings

 Paperback: 276 pages

Publisher: AuthorHouse (December 11, 2002)

Language: English

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Buddhism And Deep Ecology (the latter can be considered the spiritual dimensions of the environmental movement) is approached on a holistic, consciousness, and value I basis. It presents basic ideas, knowledge, experiential exercises, examples, public participation aspects, and a Dhammaecology glossary on how Buddhism and Deep Ecology relate to each other and to protecting natural forests and the environment. The essential teaching of Buddha are related to Deep Ecology and visa versa, especially under Oneness, ecocentric, and spiritual orientations, for awareness, compassion, loving-kindness, and care for all living beings, including trees, for a wide spectrum of readers.

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toronto

3.0 out of 5 stars OK

Reviewed in the United States on January 24, 2011

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This is an ok book on the subject, but scattered and somewhat self-indulgent. On the other hand, the author is a serious participant in this difficult world, so his opinion is worth weighing. There is so little on the subject that the references are also useful.

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MR B AITKEN

5.0 out of 5 stars Thisbook is a delight to read esp if you believe in the first ...

Reviewed in the United Kingdom on February 8, 2018

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Thisbook is a delight to read esp if you believe in the first precept of doing no harm to All sentients. An uplifting book , a book of interconnection and compassion Buy it you won’t be disappointed

Deep Ecology: Living as if Nature Mattered: Devall, Bill, Sessions, George: 9780879052478: Amazon.com: Books

Deep Ecology: Living as if Nature Mattered: Devall, Bill, Sessions, George: 9780879052478: Amazon.com: Books



Deep Ecology: Living as if Nature Mattered Paperback – January 19, 2001

by Bill Devall  (Author), George Sessions (Contributor)

4.1 out of 5 stars    13 ratings

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Practicing is simple. Nothing forced, nothing violent, just settling into our place. "Deep ecology," a term originated in 1972 by Norwegian philosopher Arne Naess, is emerging as a way to develop harmony between individuals, communities and nature. DEEP ECOLOGY--the term and the book--unfolds the path to living a simple, rich life and shows how to participate in major environmental issues in a positive and creative manner.



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Contents 



Preface Nothing Can Be Done, Everything is Possible Minority Tradition and Direct Action The Dominant, Modern Worldview and Its Critics The Reformist Response Deep Ecology Some Sources of the Deep Ecology Perspective Why Wilderness in the Nuclear Age? Nature Resource Conservation or Protection of the Integrity of Nature: Contrasting Views of Management Ecotopia: The Vision Defined





From the Back Cover



Deep Ecology explores the philosophical, psychological, and sociological roots of today's environmental movement, examines the human-centered assumptions behind most approaches to nature, explores the possibilities of an expanded human consciousness, and offers specific direct action suggestions for individuals to practice. Widely read in it first printing, Deep Ecology has established itself as one of the most significant books on environmental thought to appear in this decade.



"Deep Ecology is subversive, but it's the kind of subversion we can use." --San Francisco Chronicle

"This book is an attempt at codifying a scattered body of ecological insight into a philosophy that places human beings on an absolutely equal footing with all other creatures on the planet." --Stephanie Mills, Whole Earth Review

"Difficult and (to some) unfamiliar insights on nature and human beings presented with simplicity and clarity, Deep Ecology rattles a cage full of occidental presumptions and yet it all seems almost like common sense." --Gary Snyder

Bill Devall has studied the social organization, politics, psychology and philosophy of the environmental movement for fifteen years. He teaches at Humbolt State University in California and is active in many environmental groups including Earth First! and the Sierra Club.

George Sessions teaches philosophy at Sierra College California. He was appointed to the Mountaineering Committee of the the Sierra Club in 1962, has served as a philosophy consultant to the National Endowment for the Humanities, and is editor of the International Ecophilosophy Newsletter.

About the Author

Bill DeVall has been a guest lecturer and featured speaker at universities in the United States and Australia and at national and international environmental conferences.

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In this first chapter we assume that the environmental/ecology movement has been a response to the awareness by many people that something is drastically wrong, out of balance in our contemporary culture. In the first section, we present several alternative scenarios for the movement. These scenarios will provide a context in which to understand deep ecology. Some of the major themes of deep ecology and of cultivating ecological consciousness are discussed in the second section of the chapter.

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Paperback: 280 pages

Publisher: Gibbs Smith Publisher (January 19, 2001)

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Bill Devall



4.1 out of 5 stars

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James Storm Shirley

5.0 out of 5 stars Great thinking book...

Reviewed in the United States on December 12, 2012

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As advertised, long sought out, slow, going read.... but worth it, and should be read by anyone thinking about doing more for the planet

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cisco

2.0 out of 5 stars Heavy

Reviewed in the United States on February 4, 2016

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Way to deep and dated for me.

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Greg Bassham

3.0 out of 5 stars A Blast from the Hippy Dippy Past

Reviewed in the United States on January 17, 2019

This book is a quirky classic, a veritable cornucopia of 60s countercultural buzz words, utopianism, and mystical mush. Drawing on an eclectic range of sources (Thoreau, Muir, Naess, Eastern spirituality, Native American earth wisdom, anarchist social ecology, Gandhian nonviolence, 60s environmental radicalism, etc.), Devall and Sessions argue against human-centered "reformist" environmentalism and for a radical deep ecology that calls for profound and far-reaching changes in how humans live and relate to nature. It is anti-capitalism, anti-technology, anti-urban, anti-big-government, and anti-anthropocentrism. Deep ecology, in their view, is based on two major value commitments: (1) self-realization and (2) biocentric egalitarianism. Following Naess, by self-realization they don't mean pursuit of egoistic gratifications, but identification with the Whole of nature/reality and a commitment to the blossoming of all forms of life. By biocentric egalitarianism they mean a recognition that all living things (and even some nonliving ecological wholes such as rivers, mountains, etc.) have equal intrinsic value and deserve equal moral respect and consideration. Oddly, neither of these two central normative principles are included in the famous eight-point "Platform" of basic principles of deep ecology (p. 70) they endorse. In practical terms, the vision of deep ecology they favor involves a drastic reduction in human population, a rewilding of much of the globe, a rejection of "the dominant worldview" and modern technocratic-industrial civilization, and a return to what they call "the minority tradition" of small, self-regulating communities living in close harmony with nature, much as primal peoples once lived.



If this sounds like crackpot, pastoral utopianism, it is. Not a shadow of practicality or realism ever darkens their sunshiny dream of a re-greened Earth sprinkled with a few happy "mixed communities of humans, rivers, deer, wolves, insects and trees" (p. 205). It's Thoreau on acid. Charming in its way, but badly dated and wholly impractical.

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Howzat

5.0 out of 5 stars This 16-page article nicely summarizes Catton's 1980 book

Reviewed in the United States on April 25, 2018

For me, this book is well worth buying for one article: On The Dire Destiny of Human Lemmings by William Cotton, Jr. This 16-page article nicely summarizes Catton's 1980 book, Overshoot: The Ecological Basis of Revolutionary Change. Both writings are about carrying capacity, i.e., the maximum population of a given species which a particular habitat can support indefinitely (under specified technology and organization, in the case of human species). Catton uses the simple example of how lemmings predictably and periodically overshoot the carrying capacity of their simple habitat. Though the principles of carrying capacity are easy to observe and understand for the lemming, those same principles apply to much more complicated habitats, including the whole earth. The principles apply to all species, including humans. Hence, the title of Catton's article in the book, Deep Ecology.



Cotton explains the Take Over method of increasing the earth's carrying capacity for humans, the method of using technological advances (fire, stone tools, etc.) to gradually expand their population and territories, though this has been at the expense of other species. The Take Over method, however, is generally sustainable.



This is contrasted with the Draw Down method in which humans draw down finite supplies of natural resources at a rate which is faster than the resources can be replenished. Thus, expanding earth's carrying capicity for humans using draw down is not sustainable, and is seem by the author as stealing from future generations. Furthermore, continued use of draw down to expand human population will lead to a population crash. Catton is not Malthus nor Erlich , and has a much more sophisticated understanding of carrying capacity as it applies to human cultural and population growth. His 2009 book, Bottleneck, expands on Overshoot buy describing various techniques used by humans to sustainably increased population, as well as, describing clever, but unwise methods by which humans attempt to avoid limits of carrying capacity and continue their unsustainable economic and population growth.



You have to read his stuff because it's not easy to explain in a book review. I read a lot of environmental books about the history of different scientific disciplines and the new scientific findings in science. My main concern is climate science. I am continually trying to gain an accurate understanding of how the earth many systems function and how humans function within the host Earth. Catton's work influenced me more than any other single author.

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Arrived in the condition as described. Very good book.

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Deep Ecology: Living as if Nature MatteredAnother great service from Amazon. This book was ordered from America, it was in excellent condition for second hand and an amazingly cheap price and delivered when it was planned.

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알라딘: 마음공부 공동체를 찾아서 - 유럽편

알라딘: 마음공부 공동체를 찾아서 - 유럽편



마음공부 공동체를 찾아서 - 유럽편 - 유럽 마음공부 공동체에 대한 기록  | 마음인문학 대중총서 6 

원광대학교 마음인문학연구소 (엮은이)공동체2019-02-22







마음공부 공동체를 찾아서 - 유럽편



수험서.외국어.컴퓨터.대학교재 4만원 이상, 메쉬 파우치/나무 독서대/스톱워치/북마크 세트

정가

25,000원

판매가

25,000원 (0%, 0원 할인)

마일리지

750원(3%) + 멤버십(3~1%)

+ 5만원이상 구매시 2,000원

세액절감액

1,130원 (도서구입비 소득공제 대상 및 조건 충족 시)

배송료

신간도서 단 1권도 무료

수령예상일

지금 택배로 주문하면 6월 9일 출고 

최근 1주 96.0%(중구 중림동 기준) 지역변경

Sales Point : 10

 0.0100자평(0)리뷰(0)

이 책 어때요?

카드/간편결제 할인무이자 할부

스프링 분철

선택안함

스프링 분철 서비스 대상도서입니다.자세히 보기

수량

1



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보관함 +

전자책 출간알림 신청중고 등록알림 신청중고로 팔기





기본정보

325쪽152*225mm489gISBN : 9791161051734

주제 분류

신간알림 신청

국내도서 > 대학교재/전문서적 > 인문계열 > 인문학 일반

국내도서 > 인문학 > 교양 인문학

시리즈마음인문학 대중총서 (총 9권 모두보기)

신간알림 신청



전체선택



보관함 담기



장바구니 담기





마음이 깃든 새만금 풍경



마음공부 공동체를 찾아서 - 미국편



마음공부 공동체를 찾아서 - 오세아니아편



마음공부 공동체를 찾아서 - 유럽편 - 유럽 마음공부 공동체에 대한 기록



중2병이 아니라 성장통이라고요 : 중학생 마음연구

더보기

이벤트



수험서.외국어.컴퓨터.대학교재 - 스트랩 메쉬 파우치/나무 독서대/볼펜/분철 라벨스틱



6월 특별 선물! 피너츠.본투리드 선풍기(이벤트 도서 포함, 국내서.외서 5만원 이상)



이 시간, 알라딘 굿즈 총집합!

목차

서문



제1장 아마라와띠 명상센터: 영국의 숲속 승가 전통이 숨쉬는 곳

제2장 담마디파: 영국에 전파된 고엔카 전통

제3장 카규 삼예 종: 평화롭고 건강한 세상을 향한 티베트불교 명상센터

제4장 불이선원: '오직 모를 뿐'인 화두선으로 마음의 본성을 깨치는 곳

제5장 레겐스부르크 교당: 원불교 무시선법의 실천 도량

제6장 디트푸르트 수도원: 산보교단의 법맥을 이은 크리스천 젠의 탄생지

제7장 노르트발트 젠도: 선 수행과 기독교 영성의 만남

제8장 벨텐부르크 수도원: 삶과 문화가 공존하는 수도원

제9장 떼제: 영성의 어울림으로 하나 되는 공동체

제10장 발도르프 학교: 영성교육의 산실, 그 교육의 현장



참고자료



저자 및 역자소개

원광대학교 마음인문학연구소 (엮은이)

저자파일



최고의 작품 투표



신간알림 신청

최근작 : <마음이 깃든 새만금 풍경>,<마음공부 공동체를 찾아서 - 미국편>,<마음공부 공동체를 찾아서 - 오세아니아편> … 총 19종 (모두보기)

출판사 소개

공동체

도서 모두보기

 

신간알림 신청

최근작 : <평생교육프로그램 개발>,<발달장애 학생을 위한 특수교육 중재>,<마을복지계획 어떻게 세울까>등 총 844종

대표분야 : 교육학 10위 (브랜드 지수 95,730점)

알라딘: 마음공부 공동체를 찾아서 - 오세아니아편

알라딘: 마음공부 공동체를 찾아서 - 오세아니아편



마음공부 공동체를 찾아서 - 오세아니아편  | 마음인문학 대중총서 7 

원광대학교 마음인문학연구소 (엮은이)공동체2019-11-30







마음공부 공동체를 찾아서 - 오세아니아편



수험서.외국어.컴퓨터.대학교재 4만원 이상, 메쉬 파우치/나무 독서대/스톱워치/북마크 세트

정가

28,000원

판매가

28,000원 (0%, 0원 할인)

마일리지

840원(3%) + 멤버십(3~1%)

+ 5만원이상 구매시 2,000원

세액절감액

1,260원 (도서구입비 소득공제 대상 및 조건 충족 시)

배송료

신간도서 단 1권도 무료

수령예상일

지금 택배로 주문하면 오늘(17~21시) 수령

최근 1주 88.2%(중구 중림동 기준) 지역변경

Sales Point : 10

 0.0100자평(0)리뷰(0)

이 책 어때요?

카드/간편결제 할인무이자 할부

스프링 분철

선택안함

스프링 분철 서비스 대상도서입니다.자세히 보기

수량

1



장바구니 담기

바로구매

선물하기

보관함 +

전자책 출간알림 신청중고 등록알림 신청중고로 팔기





기본정보

363쪽152*225mm541gISBN : 9791161055305

주제 분류

신간알림 신청

국내도서 > 대학교재/전문서적 > 인문계열 > 인문학 일반

국내도서 > 인문학 > 교양 인문학

시리즈마음인문학 대중총서 (총 9권 모두보기)

신간알림 신청



전체선택



보관함 담기



장바구니 담기





마음이 깃든 새만금 풍경



마음공부 공동체를 찾아서 - 미국편



마음공부 공동체를 찾아서 - 오세아니아편



마음공부 공동체를 찾아서 - 유럽편 - 유럽 마음공부 공동체에 대한 기록



중2병이 아니라 성장통이라고요 : 중학생 마음연구

더보기

이벤트



수험서.외국어.컴퓨터.대학교재 - 스트랩 메쉬 파우치/나무 독서대/볼펜/분철 라벨스틱



6월 특별 선물! 피너츠.본투리드 선풍기(이벤트 도서 포함, 국내서.외서 5만원 이상)



이 시간, 알라딘 굿즈 총집합!

목차

서문



1장

불광산사

인간불교 운동을 지향하는 불법도량 _ 방성호



2장

위뭇띠 불교센터

태국 숲속 승가 전통의 계승과 변용 _ 장진영



3장

오클랜드 젠센터

선 수행이 숨 쉬는 곳 _ 백현기



4장

오클랜드 불교센터

현대화된 생활불교를 지향하는 삼보불교종 _ 이기흥



5장

시드니 불교센터

불·법·승 삼보를 수호하는 불교 공동체 _ 조성훈



6장

첸레직 훈련원

티베트불교 가르침의 보존과 계승 _ 장진영



7장

호주 원광선문화원

정신의 휴식과 자아의 회복을 지향하는 명상의 집 _ 고시용



8장

템플 바이런

전일주의적 세계관으로 무장된 마음-몸 공부 도량 _ 이기흥



9장

브라마쿠마리스

지고의 영혼을 향한 라자요가 명상센터 _ 김은진



10장

시드니 초월명상센터

나만의 만트라로 떠나는 순수의식의 세계 _ 조성훈



접기

저자 및 역자소개

원광대학교 마음인문학연구소 (엮은이)

저자파일



최고의 작품 투표



신간알림 신청

최근작 : <마음이 깃든 새만금 풍경>,<마음공부 공동체를 찾아서 - 미국편>,<마음공부 공동체를 찾아서 - 오세아니아편> … 총 19종 (모두보기)

출판사 소개

공동체

도서 모두보기

 

신간알림 신청

최근작 : <평생교육프로그램 개발>,<발달장애 학생을 위한 특수교육 중재>,<마을복지계획 어떻게 세울까>등 총 844종

대표분야 : 교육학 10위 (브랜드 지수 95,730점)


알라딘: 마음공부 공동체를 찾아서 - 미국편

알라딘: 마음공부 공동체를 찾아서 - 미국편




마음공부 공동체를 찾아서 - 미국편 | 마음인문학 대중총서 8
원광대학교 마음인문학연구소 (엮은이)공동체2020-02-15








284쪽
152*225mm
530g
ISBN : 9791161055657

목차


서문

제1장
샌프란시스코 젠 센터
: '오직 앉아 있음'으로 내 안의 불성과 만나느 도량 _ 손시은

제2장
선산사
: '원더랜드'를 만나다 _ 오용석

제3장
통찰명상협회
: 미국 위빠사나 수행의 산실 _ 김은진

제4장
배리불교학센터
: 워크숍 중심으로 소통하는 마음공부 도량 _ 조성훈

제5장
스피릿 락 명상센터
: 미국 위빠사나 열풍의 중심 _ 백현기

제6장
불더 샴발라 센터와 나로파 대학교
: 깨어있는 사회를 위한 영적 용사의 양성 _ 이은수·장진영

제7장
원다르마센터
:' 지역사회와 어울려 사는 마음공부 공동체 _ 고시용

제8장
크리팔루 센터
: 요가의 일상화를 위한 체험 현장 _ 박성호

제9장
오메가연구소
: 영적 삶을 도모하는 전일주의적 마음공부·힐링센터 _ 이기흥
접기



저자 및 역자소개
원광대학교 마음인문학연구소 (엮은이)
저자파일
최고의 작품 투표
신간알림 신청


최근작 : <마음이 깃든 새만금 풍경>,<마음공부 공동체를 찾아서 - 미국편>,<마음공부 공동체를 찾아서 - 오세아니아편> … 총 19종 (모두보기)


출판사 소개
공동체
도서 모두보기
신간알림 신청


최근작 : <평생교육프로그램 개발>,<발달장애 학생을 위한 특수교육 중재>,<마을복지계획 어떻게 세울까>등 총 844종
대표분야 : 교육학 10위 (브랜드 지수 95,730점)