David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
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Environmental Ethics 11 (1):71-83 (1989)
I present a Third World critique of the trend in American environmentalism known as deep ecology, analyzing each of deep ecology’s central tenets: the distinction between anthropocentrism and biocentrism, the focus on wildemess preservation, the invocation of Eastem traditions, and the belief that it represents the most radical trend within environmentalism. I argue that the anthropocentrism/biocentrism distinction is of little use in understanding the dynamics of environmental degredation, that the implementation of the wildemess agenda is causing serious deprivation in the Third World, that the deep ecologist’s interpretation of Eastem traditions is highly selective, and that in other cultural contexts (e.g., West Germany and India) radical environmentalism manifests itself quite differently, with a far greater emphasis on equity and the integration of ecological concems with livelihood and work. I conclude that despite its claims to universality, deep ecology is firmly rooted in American environmental and cultural history and is inappropriate when applied to the Third World
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Christopher J. Preston (2012). Beyond the End of Nature: SRM and Two Tales of Artificity for the Anthropocene. Ethics, Policy and Environment 15 (2):188 - 201.
Hanna Siurua (2006). Nature Above People: Rolston and "Fortress" Conservation in the South. Ethics and the Environment 11 (1):71-96.
Richard Evanoff (2007). Bioregionalism and Cross-Cultural Dialogue on a Land Ethic. Ethics, Place and Environment 10 (2):141 – 156.
John Hintz (2007). Some Political Problems for Rewilding Nature. Ethics, Place and Environment 10 (2):177 – 216.
Deane Curtin (1996). A State of Mind Like Water: Ecosophy T and the Buddhist Traditions. Inquiry 39 (2):239 – 253.
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