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Tragedy of the commons an essay
Tragedy of the commons an essay
Tragedy of the commons an essay
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“The Tragedy of the Commons” is probably one of the most recognizable phrases in the environmental and political fields. First coined by the great professor, Garret Hardin, in one of the most prestigious scientific journals, Science, it states that any resource that is readily available for human use and consumption will eventually degrade to the point where it cannot be used anymore. The commons, not specifically defined by Hardin, are believed to be anything free and accessible to any and all humans. An example of a commons would be the ocean. No country or person can claim ownership of the oceanic waters, so it is considered to be a common resource available for use to all. He makes a point that the world we live on is indeed finite, and …show more content…
“The Tragedy of the Commons” has been cited approximately 25,000 times in scientific papers and other forms of literature. It is considered a basic concept to almost every environmentalist/scientist, but many people still try to disprove Hardin’s thinking and show other ways of viewing the “Tragedy of the Commons.”
Bryan E. Burke, author of “Hardin Revisited: A Critical Look at Perception and the Logic of the Commons,” believes that the theory of the commons, stated by Hardin, is dependent on the inherent rational choice idea that humans are aware of resource degradation and misuse. Not all resources of the world that are considered common are in danger of being overused and ruined (Burke, 449). Hardin believes that any resource that undergoes usage by humans will experience a tragedy situation unless government manages them through coercion, such as taxes and regulations. These mutually agreed upon regulations provide resource security and shields resources from greedy individuals and corporations. An example of the United States government using regulations/coercion to protect precious resources, are the enactments of the Clean Air and
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
Kristof, Nicholas D. “For Environmental Balance, Pick up a Rifle”. New York Times. Rpt. in Current Issues and Enduring Questions. Barnet, Sylvia and Hugo Bedau. Boston. Bedford/St.Martins. 2011. Print. 183-185.
of people sharing a resource tend to utilize it to satisfy their own needs, but
In order words, Nature is beautiful in the more simple way, but at the same time if nature starts to recognize danger or the feeling of dying, she will defend herself. Humanity need the use of ethics and humility at the same time in order to have a good ecological environment. During “Thinking Like A Mountain” Leopold describes the intricate of a mountain’s biomes and the consequences of disturbing their ecological balances, describe specifically with a wolf and a deer. Leopold use the wolf and the deer as an example of how human treats nature. Referring to the wolf way of think, “he has not learned to think like a mountain” like humanity has not learned to think in the way that Mother Nature want us to think (140). Leopold describes how “a land, ethic, reflects the existence of an ecological conscience, and… Reflects a conviction of individual responsibility for the health of the land” giving an exact example by having a group A and a group B (258). Group A describes what one needs when on the other hand, group B “worries about a whole series of biotic side-issues” (259). By having this two groups being described, humanity today is like the group A, when one really need to change their way of mind and start to be like the group B. Society needs to use the ethics with humility in order to conserve the health of the natural
The tragedy of the commons is a very unfortunate and very real thing. It occurs whenever everyone takes a little bit of a limited resource repeatedly. The result of this is that all the resources are gone. In The Lorax, the Once-ler cuts down all the truffula trees in the area to make thneeds (The Lorax). When all the trees are gone, the business shuts down and all the animals are forced to leave (The Lorax). The factories polluted the air and made the area unsafe to live in (The Lorax). This is a perfect example of a tragedy of the commons. A similar event happened in Easter Island. Tribes started inhabiting the area and began using the trees to build houses and eat food from them (Easter Island). Eventually all the trees are gone, and the society resorted to cannibalism and war because there was no food (Easter Island). Garrett Hardin states in his essay that maximimizing population does not maximize goods (Hardin). In this essay, both tragedies of the commons will be compared and will be examined to see how they could have been prevented.
Hardin uses the example of a farmer never letting too many cattle into his pasture. The farmer knows the maximum capacity of his pasture and if he exceeds that amount tragedies can occur such as erosion and weeds. This farmer does not suffer as much as a farmer who uses his pasture as a commons, letting it overload. Hardin is saying the United States should be more like the selfish farmer in regards to immigration. Some everyday commons Hardin uses as examples are air, water, and land. As our population increases our air is becoming more polluted, oceans are becoming unlivable environments, and resources are becoming scarce. We give these commons to everyone, not considering the consequences of doing
regulations such as the Clean Air and Water Acts or Americans with Disability Act that
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.
Ostrom, Elinor. 1990. Governing the Commons: The Evolution of Institutions for Collective Action. New York, NY: Cambridge University Press.
Wick, K. & Bulte, E. (2006). Contesting Resources - Rent Seeking, Conflict and the Natural Resource Curse. Public Choice, 128, 457–476.
Ostrom (1990). Governing the Commons: The Evolution of Institutions for Collective Action. Cambridge University Press.
“We are consuming the Earth’s natural resources beyond its sustainable capacity of renewal” said by Herman Daly, Beyond Growth, Boston 1996, 61[1] .
The Tragedy of the Commons “is a problem that occurs when individuals exploit a shared resource to the extent that demand overwhelms supply and the resource becomes unavailable to some or all” (Wigmore, 2013, August). He explains if by using an example of herdsman caring for their cattle in a common land owned by others. Everyone in the land have the same number of cattle they are allowed to have. If one herdsman was being self-centered things and had more cattle because he was thinking of his needs would then damage the community by “overloading it, erosion set in, weeds take over, and he loses the use of the pasture. He would just worry about his goals now and not the overall outcome which not only affected him, but the other herdsmen as well. (Hardin, 1974,
Common pool resources have long stood as the obstacle for human’s domain over the Earth. Humans have successfully conquered many frontiers, whether it has been the vast and almost endless open oceans or the dry and arid deserts across the world. With persistent exploration, discovery, and through new science advancements, humans have learned to not only become familiar with these new frontiers but have learned to exploit them. But when it came to utilizing these frontiers, common pool resources often created problems for anyone who sought to control it. “Common pool resources,” according to the encyclopedia, are resources made available to all for consumption and to which access can be limited only by high cost. Whether people realize the effects of this term or not, the availability and accesses to common pool resources has always afflicted with the relationship between
...contemporary environmental crisis, we are able to gather a concise understanding of issues that are often hard to explain yet alone understand. Wealth has become a power system evoking dualism of the western and third world. Power and quality of life is measured against the wealth of an individual. This is a result of human’s tendency to over utilize and eventually deplete the resources available to them inevitably leading to overpopulation. In the next fifty years, the success of the environmental movement may depend much more on its ability to change ethics and values. Environmental philosophy gives an invaluable lens into the issues of overpopulation by deconstructing complex dynamics within society. By spreading ideas within environmental philosophy to all different corners of the globe then everyone will have a chance to learn how to live rightly in the world.