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THE LAND ETHIC - ALDO LEOPOLD The land ethic was published in 1949 as the finale to A Sand County Almanac, Aldo Leopold’s “Land Ethic” essay is a call for moral responsibility to the natural world. At its core, the idea of a land ethic is simply caring: about people, about land, and about strengthening the relationships between them (Leopold, n.d). The Ethical Sequence The first ethics dealt with the relation between individuals; the Mosaic Decalogue is an example. Later accretions dealt with the relation between the individual and society. The Golden Rule tries to integrate the individual to society, democracy to integrate social organization to the individual. There is as yet no ethic dealing with man's relation to land and to the animals
Although Leopold’s love of great expanses of wilderness is readily apparent, his book does not cry out in defense of particular tracts of land about to go under the axe or plow, but rather deals with the minutiae, the details, of often unnoticed plants and animals, all the little things that, in our ignorance, we have left out of our managed acreages but which must be present to add up to balanced ecosystems and a sense of quality and wholeness in the landscape.
Leopold would most likely approve of the work being done to preserve Gorongosa National Park and would agree with Wilson in that nature is our home and we should treat it as such, but Leopold, unlike Wilson, argues that it is our moral obligation, and not just our pleasure, to respect nature. Additionally, Wilson seems to focus specifically on the plants and animals that make up an ecosystem, but Leopold extends his focus to non-living components such as soil and water because they are instrumental in maintaining the integrity of land communities. Leopold might urge Wilson to make sure that he is not simply educating people at Gorongosa, but really help them genuinely understand land ethics. This way, humans can evolve a sense of praise and approval for preserving the integrity and beauty of the biotic community (262), and social disapproval for doing the exact
In my generation, I am able to catch what is relatively the tail end of this slow extinction. And to be quite honest, I had not devoted a moment of thought to this phenomenon until I read Leopold’s passages. In fact, I am always the first one to compliment a new highway project that saves me five minutes of driving or even a tidy farmstead as I pass. Now, more than ever, my thoughts are in limbo. It was just last week when my dad pointed out an area off the highway that displayed miles of slowly rolling cornfields. His reaction was to the beauty of the countryside. Mine was to question his. I found myself thinking about all of the hard work that created that beauty, and then how much more beautiful it was fifty, a hundred, or even two centuries ago. Only the mind’s eye can create this beauty now, and that is exactly why Leopold’s concerns are validated.
nature. Two years, in the prime of his life, were spent living in a shack
An American Author, Transcendentalist and tax resister, Henry David Thoreau was born in Concord Massachusetts, and lived there most of his life. He was opposed to many of the things that went on in our society and debated many issues in his life. Two of these major issues are , the Mexican American War and the implement of Slavery in our society. This was the reason for many of his writings include “Slavery in Massachusetts” and “Civil Disobedience” where he wrote about his principles and views against the U.S government and their involvement in the Mexican American War and the evil of Slavery. Thoreau opposed to these because they promote unjust government practices which he was strongly against.
When it comes to the topic of how Henry David Thoreau chooses the audience for his texts, many agree that the reasoning involved the writer’s longing for achieving results rather than convincing an audience. When this agreement usually ends, however, is the question of why Thoreau ignores people who support the Mexican American War and slavery and instead focuses on those who protest against those issues. His writing philosophy in the essays “Civil Disobedience” and “Economy” shows his favouritism towards the idea that individuals need freedom of exercising their conscience and that this leads to success. His aims in targeting the unhappy and out speak their discontent shows potential that challenges slavery and the war. Consequently, this paper will address how Thoreau’s philosophy targets the discontented minority that voice their complaints and exercise their conscience.
John Muir, Gifford Pinchot, and Aldo Leopold all have moderately different views and ideas about the environment in terms of its worth, purpose, use and protection. At one extensively non-anthropocentric extreme, Muir’s views and ideas placed emphasis on protecting environmental areas as a moral obligation. That is to say, Muir believed that wilderness environments should be used for divine transcendence, spiritual contemplation, as a place for repenting sins and obtaining devotional healing, rather than being used for exploitative materialistic greed and destructive consumption, such as industrialism, mining, and lumbering. At the other extreme, anthropocentric, Pinchot views nature simply as natural resources. In other words, nature is explicitly
Although his actions were admirable and act as evidence to integrity, the writings of Henry David Thoreau and Emerson reveal a haughty and pretentious individual. Thoreau's courage was noble. He was quick to immerse himself in his beliefs
Analyzing human obligation pertaining to all that is not man made, apart from humans, we discover an assortment of concerns, some of which have been voiced by philosophers such as Tom Regan, Peter Singer and Aldo Leopold. Environmentally ethical ideals hold a broad spectrum of perspectives that, not only attempt to identify a problem, but also focus on how that problem is addressed through determining what is right and wrong.
Since the early beginnings of society, in which people began living in gathered communities, there can be seen a constant progression, upon a steady time line, of the increased order of the organization of society. However, this is not the kind of progress that was sought by two widely known philosophers and teachers, Plato and Confucius. The kind of social reform and alteration displayed in the teachings and writings of both of these men, examine a movement from societies viewed as chaotic and barbaric toward societies consisting of gentleman, practicing prescribed values, morals, and actions. Confucius and Plato both emphasized a moral conduct that went above and beyond the socially accepted norms of their times. Despite the concentration on these factors in Chinese and Grecian cultures, the progress attempted by both of these philosophers was not achieved by their own standards within their own societies.
Leopold defends his position the advent of a new ethical development, one that deals with humans’ relations to the land and its necessity. This relationship is defined as the land ethic, this concept holds to a central component referred to as the ecological consciousness. The ecological consciousness is not a vague ideal, but one that is not recognized in modern society. It reflects a certainty of individual responsibility for the health and preservation of the land upon which we live, and all of its components. If the health of the land is upheld, its capacity of self-renewal and regeneration is maintained as well. To date, conservation has been our sole effort to understand and preserve this capacity. Leopold holds that if the mainstream embraces his ideals of a land ethic and an ecological consciousness, the beauty, stability and integrity of our world will be preserved.
Most have heard the classical paradox of the chicken and the egg. Which came first, the chicken or the egg? The same question can apply to the individual and society. Which comes first? To answer the question, a concept of the individual must be established and the origins of society must be explored. Only then can one compare and contrast their roles in relation to the other. Two revolutionary thinkers, Soren Kierkegaard and Bertolt Brecht, will give their arguments of opposition to try to determine whether the power between society and the individual is pulled in one particular direction than the other. In conclusion, an answer will be produced to the question: the chicken, society, or the egg, the individual? The concept of the individual is difficult to define in a way that is universally accepted, due to its historical and cultural variability. Th individual is a historical being in that he developes a personality as he grows and circulates within his or her family, peer group, neighborhood and eventually within the society as a whole. He developes in the process patterns of feeling, thinking, and habits. An individual is also a cultural being. Culture includes religion, philosophy, science, technology, art, education, politics, etc within a given society. The concept of the individual emerged, across western society at the end of the middle ages (1200-1400), with the rise and expansion of a new social class: the bourgeoise. During the historical emergence of a new social class, the bourgeoisie, co-developing was a new form of society. The feudal society, which had come to an end, saw the emergence of the hierarchy of social groups, making people dependent on others. On the shoulders of the common man grew an enormous parasit...
the laws of man and kept in check by society's own norms. The human struggle to
Garrett Hardin developed the concept of the Tragedy of the Commons. The basic concept is a giant pasture that is for everyone to have a piece of land and for the herdsman to have as many cattle a possible to sustain the land. This land should be able to maintain itself for quite a long time because of cattle dying as well as the population staying relatively stable. But at some point the population will begin growing and the herdsman will want to maximize their profits by having more cattle, which in return the land cannot sustain. The herdsman receives all the profit from adding one more animal to the pasture so the herdsman will eventually begin adding more cattle, but the overgrazing caused by that added animal will destroy the land making it uninhabitable for everyone. Thus you have the tragedy of the commons. For all the herdsman on the common, it is the only rational decision to make, adding another animal. This is the tragedy. Each man is compelled to add an infinite number of cattle to increase his profits, but in a world with limited resources it is impossible to continually grow. When resources are held "in common" with many people having access and ownership to it, then a rational person will increase their exploitation of it because the individual is receiving all the benefit, while everyone is sharing the costs.
“Unless humanity is suicidal, it should want to preserve, at the minimum, the natural life-support systems and processes required to sustain its own existence” (Daily p.365). I agree with scientist Gretchen Daily that drastic action is needed now to prevent environmental disaster. Immediate action and changes in attitude are not only necessary for survival but are also morally required. In this paper, I will approach the topic of environmental ethics from several related sides. I will discuss why the environment is a morally significant concern, how an environmental ethic can be developed, and what actions such an ethic would require to maintain and protect the environment.