If there was ever a culture that truly cared for the Earth, it was that of Buddhism. Buddhism itself is often known for commitment to World ecology. This is explored in the essay, Relational Holism, by David Landis Barnhill, in the book, Deep Ecology and World Religions.
The subject of holism is brought to us many times and often acknowledgement of critical views is used to help convey the information. Beginning with a strong statement by Barnhill, “Critics of deep ecology have often attacked its holistic views of self and cosmology. For some, holism is both distorted and dangerous because it fails to affirm the individuality of beings and recognize the centrality of relations among individuals.” (page 79)Most people, especially of the western hemisphere, would like to think of themselves as individuals and unique. This is interesting in that, many eastern civilizations want the opposite. It is even a saying among Japanese, “the nail that sticks out is pounded in,”
The next illustration of holism is brought to us on page 85, “In the conventional view, waves are independent, self-existing things. From the perspective of emptiness, however, the waves are recognized as lacking independent existence: they are not water in a distinct and temporary form, yet the waves are not separate from the ocean, they are the ocean.”
Besides emphasizing holism, Barnhill discusses identification, with self and nature. “One way of seeing that the holism prized by deep ecologists can be combined with the relationality emphasized by ecofeministsis to consider the notion of identification.
Scott quotes Gilman’s essay, “The ‘Nervous Breakdown’ of Women,” in her elaboration of ecologies, “Even if the physico-psychic balance is perfect, there remains another necessity for peace of mind; that is the adjustment between the individual and the environment” (qtd. in Scott (1999). While Gilman’s sanity never went as far as the narrator’s, she still bordered the line of physiologically and psychologically leaving one world for another. The two worlds that Gilman paints are similar to the literary movements of Romanticism and Realism.
The roots of ecofeminism are credited to a rising interest in both the environment and women’s rights. These topics became hotly debated after the Victorian era but many scholars say “ecofeminism is a new term for an ancient wisdom” (Diamond & Orenstein). Ecofeminism combines ecological and feminist rights to generate a very virtuous cause. It aims to change human’s relationships with each other and also with the environment, but it of course encompasses much more than that. Ecofeminism can best be defined as an attempt to show that all life is interconnected (Baker). That humans and nature share a common bond and that bond is what each depends upon to ensure the other survives.
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
Though the idea of nature holding life’s answers isn’t a concept that hasn’t been previously discovered and developed by other intellectuals, Dillard builds this tangible connectivity and trust with the readers through her narrative, story-telling voice. The readers never feels as though he or she is distanced from Dillard, but more-so, she forms her personal experiences in a way tha...
The world as we know it evolves every day; the people who inhabit it evolve, our languages evolve, our religions evolve. The religions that first began when humans became civilized are not the same as those practiced today. Everything as we know it shape shifts in order to fit into modern standards. One of those religions that have evolved from the beginning is Buddhism. The whole ideology of Buddhism appeals to more people than some of the other religious groups. Why is this so? Is it because of its concepts that it teaches or the fact that it does not focus on a “god” as much as western religions do.
Warren, K. J. (1995). The Power and the Promise of Ecological Feminism. In M. H. MacKinnon & M. McIntyre (Eds.), Readings in Ecology and Feminist Theology (172-195). Kansas City: Sheed and Ward.
Buddhism places a high value on finding the truth. This fundamental principal allows for an acceptance of science, as it is seen as a modern truth to most. Furthermore, Buddhists believe in the evolution of human consciousness—this evolution, along with the truth presented from science, allows for an over arching acceptance of biological evolution. Even more interesting is that in the Agganna Sutta, a sacred Buddhist text, Buddha explains the world as having evolved over time. Though there is no mention of biological evolution, there is still an emphasis of evolution as a whole—both physically and spiritually. Tibetan Buddhism is known as the branch of Buddhism that has the largest emphasis on reincarnation, which is the most relevant to this research. Reincarnation is driven by the decisions made in each life and is basically the knowledge that one’s spirit travels between material beings over different lives. The spirit evolves as one becomes closer and closer to Nirvana, or perfection. Karma, too, influences the lives of the reincarnated as this idea causes the consequences of both good and bad deeds from each past life to be brought over to the current life. Overall, Tibetan Buddhism and evolution flow very well together as various Buddhist beliefs in spiritual evolution and karma, and the search for truth lead to the acceptance of science and evolution.
From the moment we are born we have the tendency of craving the worldly desires that we are exposed to. Its part of human nature to want an ideal life where you are either wealthy, powerful, happy or all of the above without any suffering involved. Although that ideal sounds phenomenal, it is the thought of limitation that drives many people to seek for something more than just worldly pleasures. As some stay within the lines of an insatiable life, others come to the realization that living a life with nothing but worldly pleasures and goals are ultimately not everlasting. This is the point where people go on to pursue something bigger than themselves, something that gives them a purpose and infinite joy or as most would call it, a religion. One of the most fascinating major world religions that many have chosen to follow for centuries is Buddhism. A very complex, yet intriguing religion that seeks for a way of life that ultimately releases a person from suffering and leads them to inner peace and joy.
Strubbe, Bill. (1997). The World as Self, The Self as World. World & I. [Online], 12 (6), 12 pages. Available: http//insite.palni.edu/WebZ/FETCH:fulltext.html [1998, September 10].
Such ploys seek to undermine any legitimate eco-consciousness in the audience, replacing it with rhetoric that is ultimately ambivalent toward the health of ecosystems, but definitively pro-business. These tactics assume a rigidly anthropocentric point of view, shutting out any consideration for the well-being of non-human existence; they seem to suggest that nature lies subordinate to our base desires. In addition to upholding the subordination of nature to business and leisure activities, this view establishes nature as something privately owned and partitioned (243), rather than something intrinsic to the world. Our relationship with nature becomes one of narcissism.
Throughout history, many individuals wish to discover and explain the relationship between nature and society, however, there are many complexities relating to this relationship. The struggle to understand how nature and society are viewed and connected derives from the idea that there are many definitions of what nature is. The Oxford dictionary of Human Geography (2003), explains how nature is difficult to define because it can be used in various contexts as well as throughout different time and spaces. As a result of this, the different understandings of what nature is contributes to how the nature society relationship is shaped by different processes. In order to better understand this relation there are many theorists and philosophers
The most obvious reason that the environment has moral significance is that damage to it affects humans. Supporters of a completely human-centered ethic claim that we should be concerned for the environment only as far as our actions would have a negative effect on other people. Nature has no intrinsic value; it is not good and desirable apart from its interaction with human beings. Destruction and pollution of the environment cannot be wrong unless it results in harm to other humans. This view has its roots in Western tradition, which declares that “human beings are the only morally important members of this world” (Singer p.268).
Environmental philosophy tries to make sense of the unexamined values, assumptions and ideologies behind humanities treatment of the environment and, in doing so, aims at helping to elicit an effective human response to related issues (Curry, 2011). Environmental philosophy, has gone beyond being merely an academic pursuit, now requiring the world’s population take moral responsibility for the damages caused by their industrial advances on natural systems.
Anthropocentrism is the school of thought that human beings are the single most significant entity in the universe. As a result, the philosophies of those with this belief reflect the prioritization of human objectives over the well-being of one’s environment. However, this is not to say that anthropocentric views neglect to recognize the importance of preserving the Earth. In fact, it is often in the best interests of humans to make concerted efforts towards sustaining the environment. Even from a purely anthropocentric point of view, there are three main reasons why mankind has a moral duty to protect the natural world.
We are a part of a very complex and huge ecosystem. By accepting biocentrism outlook we can see that the main goal of the natural conservancy organization is to protecting the echo- system for many year to come. Knowing that every living being is part of this interconnected echo system; it is on our duty to realize the intrinsic value of all living beings while prioritizing the importance of protecting nature for the earth community. The natural conservancy organization truly captures the essence of environmentalism because it acknowledges the intrinsic value of every living being and the important role it plays in our earth community echo system.