Green Web Bulletin # 77
My Path to
Left Biocentrism: Part VII
Notions of Self in the Age of Ecology
“The only
mythology that is valid today is the mythology of the planet - and we
don’t have such a
mythology.”
Joseph Campbell, 1988, The Power of Myth, p. 22
“Only a fool
would imagine himself as somehow exclusively a human being.”
Calvin Martin
speaking about animistic hunter/gatherer societies In the Spirit of
the Earth,
p. 18
“We need
environmental ethics, but when people feel that they unselfishly give
up, or
even sacrifice, their self-interests to show love
for nature, this is probably,
in the long run, a
treacherous basis for conservation.
Through identification,
they may come to see that
their own
interests are served by conservation,
through genuine self-love, the
love of a widened and
deepened self.”
The Selected
Works
of Arne Naess, Volume X, p. 519
If we look at
a picture of our planet from space, there are no national boundaries or
visual
categories differentiating the various political formations, religions,
or cultural,
ethnic or racial
groups. There is ONE planet which we humans share as home, along
with all the other species of
life which need their habitat space to flourish. There are
no in-groups or out-groups or “chosen
people” from a planetary perspective. There
are no fundamentalist believers or apostates. There
are no capitalists or communists.
There is no right wing or left wing. The planet is
obviously the
ultimate ground of being
– our ultimate reference point, for all of us. (See
in this regard A
Manifesto for Earth
by the late Stan Rowe and Ted Mosquin)
How
to change societal consciousness to a
planetary ecological direction, in this time of
ecological
meltdown, is the question all
of us, who can glimpse the future, face.
In the past, I have contrasted, from a deep ecology
perspective, what I saw as the clash
of
strikingly different conceptions of self held by those who ride
off-road vehicles like
ATVs (all
terrain vehicles) and snowmobiles, and by those of us who oppose their
use
in wild nature. At
issue are competing visions of how humans relate to each other and to
the natural world. This
essay further explores what I understand by the term ‘self’ from
a deep ecology and left
biocentric perspective. This needs to be more fully articulated
in order to counter the conceptions
of ‘self’ being advanced which are compatible with
globalization and the accompanying
destruction of the planet. Environmental philosophy
must make sense to activists, help them
conceptually and assist them in their work as
organizers with convincing arguments.
In Canada, the systems of belief
by the informed and concerned sections of the public
are
increasingly at odds with views held by political and corporate elites.
Corporate
hucksterism
overwhelms: consumption ads on TV and in the newspapers, internet spam
and advertising,
unsolicited commercial telephone calls and faxes, etc. Private space for
contemplation becomes
more and more difficult to obtain in a wired world that never
stops expanding and intruding.
Corporate elites talk global warming and “sustainability”
but, by their actions – e.g. developing
the Alberta tar sands as a US energy source, no
matter the environmental and social costs to
Canadians (we do not even have our own
“national” energy grid in Canada), and through
carbon
dioxide climate change
contributions – continue to facilitate the
destruction of life as we have
come to know it.
Green halos are now obligatory for public figures,
as is the language of
environmentalism.
For example, in February of 2008 the Nova Scotia
minister of the environment justified
the
killing of hundreds of grey seals at a wildlife sanctuary, Hay Island
in Cape Breton, as
done in
the interests of protecting “biodiversity”, which should be translated
as protecting
commercial
fish species sought by the fishing industry. These elites, firmly
wedded to a
human-dominance
view of the natural world and a “growth” economy, will not
acknowledge that people in Canada
and other consumer societies have to learn to extend
their sense of self-identity to include the
well-being of the Earth and contract in a very
major way their conspicuous consumption
lifestyles. As contradictions continue to
sharpen, for example, with climate change and the
growing impact of “peak oil” on every
aspect of industrial life, we are coming into a
period of
great social tension and a
potentially revolutionary situation. Popular
consciousness is becoming
more enlightened
in Canada and in other countries.
People will not, and should not,
stand idly by
in the face of a rapidly developing
ecological and accompanying social holocaust, which
intrinsically is part of the economic
course we are on. For greens and environmentalists,
this
should be a time for boldness.
It should not be a time for timidity and electoral
Green Party eco-capitalist bromides,
focused on attaining some parliamentary seats and
soft-peddling the
enormous changes
we must deal with. Without some agreement on
philosophical fundamentals
by any
society, it is difficult to reach agreement on
important practical issues. This is my basic
concern in this bulletin. Issues like seriously
trying to contain and slay the climate
change dragon
and to make the required necessary personal lifestyle changes will
include coming to terms with
new ecological and social conceptions of ‘self.’ Deep
ecology and left biocentrism have
something to contribute to this.
This bulletin is part of the
series of “My Path to Left Biocentrism” bulletins. I would
like to
emphasize that it is MY path, others who support left biocentrism will
have
taken other paths.
This essay has as its main task to further outline and to raise into
consciousness how I believe
most left biocentrists have come to define ‘self.’ This
concept has been discussed intermittently
in other bulletins and articles by me, but
until now has not been the central focus for an
exposition.
Left biocentrism has been unfolding theoretically
and practically within deep
ecology since the
mid 1980s. This means there is now some twenty years to draw
upon, of working with this
perspective and applying it practically to environmental
and green issues. (See the Green Web
Literature list for one
summation of this work.)
This left biocentric work includes having a number
of Canadian left bios working
within green
parties both at the federal and provincial levels. It is perhaps time
to
assess such electoral work.
There are now many articles outlining left biocentric
ideas and their
application to environmental
and green issues, both theoretical and
practical, available on the
internet. An internet “left bio”
discussion group and
social base, drawing from a number of different
countries, but with a
Canadian
predominance, has been in existence for about ten
years. The
discussion group has
provided a forum for a needed critical exchange of
contending ideas.
Mythologies
The late Joseph Campbell, in his
1988 book The Power of Myth,
argued that
there are two
quite different kinds of unifying mythologies. (I refer to mythology
as
a set of interconnected
ideas, which purport to make sense of the world around
us.) One kind of
mythology links the
individual to the natural world, the other is
sociological, linking the
individual to the social world
and to a particular society.
Civilizations normally have unifying
myths. Such myths give “clues
to the spiritual
potentialities of the human life.” (p. 5) Campbell
further argued that the Christian
biblical tradition, with its doctrine of the Fall
from the Garden of
Eden, is a
formerly dominant
mythology which is socially oriented, where nature is essentially
condemned. Woman in this
Christian mythology is seen as corrupter, because it was
Eve allegedly
who handed Adam the
apple. Moreover, “the biblical traditions of
Judaism, Christianity, and
Islam all speak with
derogation of the so-called nature
religions.” (p. 56) This conceptual
perspective of “the Fall” is
more encompassing
than the familiar ecological critique of an
anthropocentric (human-centered)
Christianity which claims “dominion” over the Earth
and all her
creatures in the
name of
humankind, ultimately subordinate to a monotheistic deity.
Calvin
Martin (see introductory
quote), showed that the impact of Christianity on
animistic indigenous
cultures, which had
existed for thousands of years, was to
separate humans from all other
life forms, because humans
now had “souls” and
were in a special or privileged, if subordinate,
relationship to a deity.
Humans
now become the “top” species of life. The priest, as
necessary
part of the
colonization of
the world driven from Europe, not only goes hand-in-hand with
the
“explorer” and firearms but,
more importantly, replaces the shaman as spiritual
interpreter. In
order for the Earth to become
merely a collection of “resources” to
be exploited without spiritual
consent, its ‘innate’
spirituality had to be denied,
taken away, and finally replaced by a
Christianity, to bless this
human-centered
new exploitative attitude towards nature. Bringing
back
a new spiritual and
animistic relationship to the Earth, where humans
are not considered
“superior”
to all other life
forms, is a vital component of any relevant Green politics today.
A
contemporary animism would
perhaps mean seeing that all aspects of the Earth
have self-worth and
exist in their own right.
This becomes, for the ecologically
aware individual, part of her or his
consciousness as a person.
What is needed, Campbell argues,
is a mythology which identifies the
individual
with the planet:
“The only mythology that is valid today is the mythology of the
planet
– and we don’t have such
a mythology.” (p. 22). Campbell further points out,
“You get a totally
different civilization and a
totally different way of living according
to whether your myth presents
nature as fallen or
whether nature is in itself a
manifestation of divinity ... (p. 99) A
nature mythology should not be
understood as
seeking any kind of control over the natural world
but
“to help put yourself in
accord
with it.” (pp. 24-25) Campbell points out, “Animals
are our
equals at least, and
sometimes
our superiors.” (p. 75)
The Self in Deep Ecology
“The
self to be
realized is not the ego, but the large Self
created when we identify
with all living
creatures and ultimately with the whole universe...”
Arne Naess, Volume
IX, Selected Works,
p. 315.
“Academically
speaking, what I am suggesting is the
supremacy of
environmental
ontology and
realism over environmental ethics as a means of invigorating the
environmental movements in
the years to come. If reality is as it is experienced by
the ecological
self, our behavior naturally
and beautifully follows strict norms of
environmental ethics.”
Naess,
Volume X, Selected
Works, p. 527.
“The
supporters of the deep ecology movement are all
over the world. A
small
minority are from
the universities, a tiny fraction are writing about these
matters, but
our real strength is with those
who don’t give lectures but who are
supporting the deep ecology
movement in their lives. This
movement started in
the early 1960s with people like
Rachel Carson.
Those people were not
speaking
of cancer or of polluted air just
because it was bad for
humanity. They said, ‘It
cannot
be done to the planet, it cannot be done to nature, it cannot be done
to
the animals. It simply
cannot be done.’ These pioneers had a vision of reality
that does not
allow us to trample on
natural life. Theirs was not a moral
impulse – and I have the feeling
that moralizing is not a great
force in this
world. So the ethics and the
morals of environmentalism
are of secondary
importance. What is important is
to get people to see reality and our
relation
to nature.”
Ibid,
p. 16.
Implications
Traditionally, people
defined themselves as social beings or, if religious, as having
a self
in terms
of a relationship to a particular monotheistic deity as in
Christianity,
Islam and Judaism or to the
more multiple gods to be found in other religions. It was
Arne Naess who
came forward in the
early 1970s to articulate that, in the age of ecology,
individuals
needed to define themselves as
being part of the natural world. He called
this an “intuition” and not
something that could be
logically or philosophically proven.
This was a tremendous break
through in how we think about
ourselves. Naess
developed a new vocabulary and politics for a deep
ecology politics. He has a
sophisticated economic, political and power
analysis, and a class
perspective. This
was initially
shown in the brief foundational article “The Shallow and the
Deep,
Long-Range Ecology
Movement. A Summary” which appeared in 1973. Naess
says that humans are
not the center of
an ethical universe but other life forms,
whether plant or animal, have
their own intrinsic value
which is not dependent upon
humankind for validity. He explicitly
stated “The earth does not
belong to humans.”
(Naess, Deep
Ecology For The 21st Century, p. 74.)
This goes against the
various human societies which have assigned “property rights”
to the
natural world. Nothing could be more subversive. Humans are just one
life form
among others, in
many cultural varieties, and we are not on top of “evolution” with the
freedom to do whatever we
want with the rest of the natural world in the interest of
our own
species. But we do have the
right to satisfy our “vital needs” as a species.
So human thinking has
to expand its ethical sense
to become Earth-centered. As Aldo
Leopold told us in his book of
essays, The Sand County
Almanac, published after his
death in 1949, we humans have to think
like mountains. Naess
used the term
“Self-realization” to convey this relationship to
the
natural world.
I have met and exchanged
with quite a number of people who identify themselves as
being part
of Nature, were active change agents from this perspective, but who had
not
heard of deep
ecology. My own experience in giving talks on deep ecology is similar
to that of Naess. After a
talk has finished, people may approach and say “deep ecology
describes
what I feel but I never
had words to explain this before.” This shows to me
that the ideas of
Naess are not an intellectual
concoction but correspond with existing,
if minority, sentiments in
industrial capitalist societies
on how people view themselves.
As Naess acknowledges,
Gandhi also used the concept of self-realization in a
“closely related”
manner (Selected Works, Vol. V,
lxvi), where it is more a religious
concept. Naess shows this
in quoting Gandhi: “‘What I want to achieve, – what I have
been
striving and pining to achieve
these thirty years, – is self-realization, to see God
face to face, to
attain Moksha.’” Selected
Works, Vol. V, p. 28.
The use of the capital ‘S’ in
Self-realization by Naess, is to describe
a Planetary or
Earth Self as
opposed to the egotistical self, spelt with a small ‘s’. If a person
achieves
this consciousness, then
Naess believes their behaviour will naturally be Earth-friendly.
With
Self-realization, the
individual comes to see herself/himself in the other life form
and this
then comes to mean
compassion and solidarity. Naess is also saying here that
if we can
think this way, then
environmental ethics become secondary – or an
environmental regulatory
regime by a political
body, to achieving this consciousness.
It does not mean that
environmental ethics or an
environmental regulatory regime by a
state are not important or needed,
but that it is secondary to
a transformation of
societal consciousness. This is a very important
guideline for deeper
environmentalists
and greens to grasp. The late Rudolf Bahro, a
founding member of the German
Green
Party, when resigning in 1985, said it was the
purpose of
electoral politics for Greens,
to
capture consciousness among the public, not acquire votes and get
Greens elected.
He also said
to withdraw from the industrial system means withdrawal “first of all
within ourselves.” In other
words the personal “self” must withdraw its allegiance.
Individual
transformation is fundamental
for Bahro.
Here in Canada there is barely a whisper of
transforming societal or
individual
consciousness by
electoral greens, except by a few deep ecology-inspired members.
There
is no discussion, for
example, of the necessity to decrease material living
standards in rich
countries like Canada, to
redistribute material wealth globally,
and to reduce human populations.
The total emphasis is on
getting greens elected
and to do this by sticking an “eco” before
capitalism and promising the
voting
public a painless “tax-shifting” and
“revenue-neutral” route to
a supposed
ecologically
sustainable society. The perpetual growth and increasing consumption
orientation of capitalism
in Canada is swept under the electoral rug. So what we
will have with
the eventual election of
green party MPs, will be “green” tokenism
in the House of Commons. As
Naess has noted: “The supporters of shallow ecology
think that reforming human relations
toward nature can be
done within the existing
structure of society.” Naess, Selected
Works, Vol. X, p. 16.
My own experience, corroborated
by others who are influenced by deep
ecology
and who have
worked within green parties in Canada at the federal or provincial
levels, is that a number of
electoral greens who support shallow ecology, or whose
self has not
moved beyond the
egotistical self, continually over-post on Green Party
discussion
lists, so as to swamp and wear
down by attrition those who don’t agree
with them, including deeper
greens. Such people show
no self-restraint. Quite a
number of them are driven by personal
ambition and not by an
ecological politics
of serving the Earth. I have come to believe that
within the federal Green
Party, for
example, there is a philosophical divide between
shallow and
deeper greens which
cannot be overcome. The shallower greens orient to
what they believe
will be seen
as socially
acceptable by the public, at the level of consciousness which currently
exists, to gain seats in the
House of Commons. A politics of “compromise” within
the Green Party, in
trying to decide on
various policies to take to the electorate, can
only mean that,
overwhelmingly, deeper theoretical
positions are rejected for even
serious discussion purposes. Deeper
Greens eventually become
quiet or withdraw
in despair.
One implication of
Self-realization has been the intellectual
understanding by
myself and others
that the left-right distinction, while not unimportant, is subordinate
to people in industrial
capitalist societies coming into a new relationship with the
natural
world. The left-right
distinction is therefore secondary to the anthropocentric/
deep ecology
divide. This is quite hard
for the Left to understand, because
traditionally their focus has been
on human-centered social
justice. Yet ecocentric
justice for all species is much more inclusive
than human justice. It is
important for
deep ecology supporters to keep in mind that as
Naess has
noted “Ecology has a
social justice side.” Vol. X, Selected Works, p. 574.
Deep ecology supporters and left
biocentrists believe that we have no
responsibility
as a species
to consciously “shape” evolution as outlined by the late social
ecologist
Murray Bookchin and
further shown by Joel Kovel in his book The Enemy of Nature
(1st
edition). According the
Kovel, humans
are apparently more privileged and have
additional responsibilities
than other
species. He says we have a special responsibility
for “improving the
globe” (p. 241) and guiding
evolution: “An unalienated human
intelligence is itself capable of
fostering the evolution of
nature even as it itself
evolves.” (p. 108) This is hubris.
I have been working with the deep
ecology philosophy for about twenty
years. This
has included
working with others both practically and theoretically who also follow
this philosophy. It has
always struck me how deep ecology supporters who try to put this
philosophy into practice unite
with others voluntarily on a philosophical, not
organizational basis.
This is quite different from,
say, a Marxist-Leninist organization,
where a central committee decides
and members are
expected to only implement a
decision. There is no “Whip” to keep deep
ecology supporters on
track, as in any
bourgeois political party in the House of Commons.
Deep ecology supporters
who
aspire to “Self-realization” are self-regulated.
They have grasped
the meaning of the
slogan
from Naess that “the front is long”, that all who support deep ecology
can find
their own work to
do, as we work collectively to change the world.
There are people
applying the philosophical ideas in practical self-motivated work
and
perhaps
linked with deep ecology fellow travellers by friendship and discussion
lists (as with the internet
left bio discussion group). This is quite subversive for
industrial
capitalist society. Each deep
ecology supporter who has grasped
Self-realization, has a strong sense
of place to which they
orient, and is an independent
center for revolutionary non-human
centered ideas and practice.
This is also an example
of the “radical pluralism” that is advocated by
Naess. People I know who
are supporters
of deep ecology, try to embed themselves in Nature
to
the extent they can. The
problem
becomes, how can this be achieved in an increasingly
urbanized
world? How can we
counter the socialization to the world marketplace
to which all are
subjected?
Council of All Beings
A successful example of
the use of Self-realization as a practical organizing tool in
trying to
counter the socialization to this world marketplace in favour of the
Earth, is
its application in the
Councils of All Beings teaching forums set up by deep ecology
supporters.
I see these Councils as a vehicle
for demonstrating Naess's concept of Self-realization,
that our
personal self needs to become expanded to the ecological Self. These
Councils
have come out of
the deep ecology movement as a method to try and transcend
anthropocentrism. My own
introduction to a Council of All Beings was participation in
one led by
Andy McLaughlin (author
of the 1993 publication Regarding
Nature:
Industrialism and Deep
Ecology) in Vermont, in
1988. Two of us from Nova Scotia
went to Vermont and used the ideas
upon returning to
organize a Council-inspired
demonstration against the use of wood
chipping machines to destroy
a spruce/fir forest
at Spidell Hill in Colchester County. We had a
funeral procession up this steep
hill with
flowers and crosses, and symbolically planted
hardwood seeds
where the softwood
trees
had been massacred. (For the pulpwood industry, hardwoods are generally
considered "trash"
species, so we saw planting hardwoods as a revolutionary statement
at
that time. Whether it was
strictly ecologically correct is a deeper discussion.) There
were over
60 people present, and the
speeches were moving and from the heart.
The Councils of All Beings
generally are often described as an attempt for the
participants to
“hear within
ourselves the sounds of the Earth crying.” Various
ideas/
rituals have come into
being to try and have participants thinking like mountains, or
animals
or plants. The rituals,
decided upon by Council participants themselves, try
to show our
interconnections with Nature.
This is done by adopting a non-human
persona such as that of animals,
plants, rocks, rivers,
mountains, etc. and speaking to
the negative impact of humans upon the
persona chosen.
Sometimes masks are made
of the aspects of the natural world that the
humans in the Council are
trying to speak
for and people speak through or behind the masks. So
the animal or plant, or river
or
mountain, describes the impact of humans upon it and
also,
importantly, what this
experience
can teach humans. The Council is an empowering mechanism to turn
despair into action while
trying to go beyond anthropocentrism. Myself and other
left
biocentrists and deep ecology
supporters who have participated in or organized
such Councils have
found this experience very
moving. The basic text which describes
how a Council of All Beings
might function, is Thinking Like A
Mountain: Towards
a Council of All Beings, 1988.
Regarding aboriginal land ethics and Self-realization
“Act with the seventh
generation in mind” is an aboriginal saying which most of us
have
heard.
Taking a very long-term human perspective when we undertake any action,
is often held up as an
example of the ecological wisdom needed in contemporary
society.
Aboriginal cultures practiced
animism over thousands of years. The basic
idea is that the Earth is
alive, and that plants and
animals have their own intrinsic
spirits and values. This has, in the
past, acted as a restraint on
human exploitation.
The expression “All My Relations” also conveys this
sense of animism for
me and
speaks to the interrelationship between humans and
other life
forms, where a human,
as
Calvin Martin has said, could not describe himself solely as a human
isolated
from the
community of life. However, animism, which sustained hunter/gatherer
societies, was still
ultimately human-centered, perhaps a form of “deep stewardship.”
It did not prevent the
extinctions of fauna in the Americas, Polynesia, New Zealand
and
Australia, as aboriginals
entered these lands for the first time.
Regarding
land “ownership”
Deep ecology supporters
like myself would not agree with the position put forth in
the 1996 Report of
the Royal Commission On Aboriginal Peoples: “The origin of
the law of Aboriginal
title lies in institutions that give recognition to the near-universal
principle that land belongs to
those who have used it from time immemorial.”
(Volume 2, Restructuring
The Relationship, Part
Two, p. 689, footnote 46.) Deep
ecology opposes the idea of “private
property” in Nature, that
one can “own” other
species and the land itself. Followers of deep
ecology and left biocentrism
have written
about “usufruct use”, where there is the right of
enjoyment and use, but one is
ultimately
responsible and accountable to some form of
ecocentric
governance much wider than
human society. Usufruct “rights” are subordinate to
responsibilities in
an ecocentric
community
of all life forms and would revert back to such a community when a
person
dies. Original
aboriginal land occupancy in any country, including Canada, should be
given priority
consideration, from a human or social justice perspective, but Nature
itself must remain a
commons and not be privatized.
Traditional aboriginal
animistic thinking has had an important positive impact on the
deep
ecology movement and deeper green politics. It also has had this on my
own
understanding of
how we can come to a new relationship with the Earth. Obviously, all
this has to be worked
through by ecocentrists, before all species really do have standing
in
newly emergent, truly
sustainable societies.
Many deep ecology supporters have
embraced the necessity for a
contemporary form
of animism
for a relevant deeper green politics, that is, the need for an Earth
spirituality.
This means
accepting the necessity to see the Earth as sacred and as part of
ourselves,
if we are to turn
around the ecological catastrophe we all face. This then becomes part
of a new self-definition,
one of the prerequisites for exiting industrial capitalist society
and
the fossil fuel economy.
Criticism
of Self-Realization
“The politics of
deep
ecology have gone astray at the philosophical level mainly
because of
its
interpretation of the leading concept of solidarity in terms of a
unity
of interests model that fails
to allow adequately for difference, is unable
to give it institutional
representation, and is unable
to distinguish oppressive
from non oppressive concepts of
unity.”
Val
Plumwood, “Deep
Ecology, Deep Pockets, and Deep Problems: A Feminist
Ecosocialist
Analysis” in Beneath the
Surface: Critical Essays in the Philosophy
of Deep Ecology, p. 59.
There have been criticisms raised
of the concept of Self-realization.
This concept is
the central
idea for Naess, for what he called his own ecosophy – or ecosophy T. –
named after his mountain
hut in Norway. Ecosophy means the personal code of values
guiding a
person’s interactions with
the natural world. Some of these criticisms have
been raised by myself
in past articles and book
reviews.
I make a distinction
between those who have criticized Self-realization from a
position of
overall
support for the contribution deep ecology has made, i.e. who are
on our
side of the barricades,
and those who are basically hostile to deep ecology,
accusing it for
example of fascist tendencies.
Those who are overall supporters, but
critics of Self-realization,
include theorists like Richard
Sylvan and Val Plumwood,
unfortunately now both deceased, and also
Patrick Curry, who, in his
book
Ecological Ethics: An Introduction, has a
very negative view of
this concept. Unlike
the
three persons mentioned here, I believe there is much that is positive
in
Self-realization.
However, the negative tendencies which are also potentially present
must be kept in mind and
struggled against by activists. Self-realization does not have
to be
linked to a social harmony
model of social change, as seems to be the position
of Arne Naess.
One criticism about
Self-realization has been that it downplays individuality and
that it
has
fascist overtones, in that the individual becomes absorbed into a
holistic
concept of Nature in a
similar manner to which fascists have absorbed the individual
to the
defense of the Fatherland or
Motherland, whereas capitalist societies stress
“individuality.” I have
never accepted the justness
of this criticism. Those who follow
and apply deep ecology need a
strong sense of self to advance
ecocentric politics on
environmental issues, where such politics often
face considerable hostility.
(The
concern
with population reduction by deep ecology has also fed the fascist
charge.)
Naess says of intrinsic
value, a key component for all life forms in the eight-point
Deep
Ecology
Platform, including humans, that: “This is squarely an antifascist
position. It is incompatible with
fascist racism and fascist nationalism, and also with
the special
ethical status accorded the
(supreme) Leader.” (Selected Works,
Vol. X, p. 95.)
Another criticism I have seen
raised is that Self-realization overlooks
the importance
of place.
Yet bioregionalism is a significant focus for most who follow deep
ecology.
We know that place
is extremely important for traditional aboriginal societies, which
often have Creation myths that
are quite geographically specific and important from an
Earth-preservation perspective. As I have
written previously:
“Prior to European contact in
North America, sovereign indigenous
societies
exercised control
over this land mass and they were dispossessed. Each aboriginal
society
had a Creation story
(myth) which basically said that the specific aboriginal
nation had
been entrusted with looking
after the plants, animals, rocks, waters, etc.
in a particular area.
The sacred duty was to preserve
this for the unborn. This was
not “ownership” either
collectively or
individually. In Canada, this
becomes
ownership today because land
“claims” became transposed into a
European-
derived
(mainly British but also French) legal system. This legal system is
also
essentially a social fiction
with historical roots in imposed military/colonial power.
“Ownership”
then is not in keeping with
traditional aboriginal teachings.”
(Green
Web Bulletin #71)
My own experience is that the
deep ecology activists I know are usually
rooted in,
or orient to, a
particular place which they are passionate about defending. So an
Earth,
or planetary, orientation
and the defense of what is seen as one’s own backyard, seem
to be
complementary positions.
Being rooted in place is crucial for sustained activism.
What a person
is surrounded with
determines their thinking to a significant extent.
Many who are rooted “in
place” are initially mobilized for environmental activism to
defend the
integrity of where they live from various forms of industrial
destruction such
as clear-cutting, gas
pipelines, quarries, forest spraying, open-pit coal mines, uranium
exploration and mining, etc.
The “developers”, if they even concede that some issue is
involved,
usually think it is a question
of the amount of compensation and find it hard to
grasp the importance
of “place”, for how
people define themselves and that money is not
the main issue, or even
perhaps an issue at all.
A further criticism, which I
myself have raised in the past, and which
was also raised
by Richard
Sylvan of Australia, is that Self-realization can feed into the
self-help, or
self-cultivation,
movement. It can lead away from organizing collectively to change the
world. I believe this is a
tendency which activists need to be aware of, since it can
co-exist
with industrial capitalism. This
is what I wrote when reviewing Ecology,
Community
and Lifestyle in
1993:
“While personal
transformation is necessary and important, there are many people
writing
articles on deep ecology, who have become focused on the psychological
path to ‘transpersonal
ecology’. This has meant a fixation on the important concept
of
Self-realization and away from
engagement in changing the world.”
There is an interesting
dilemma, for those on the Left within the deep ecology
movement, with
the concept of Self-realization as developed by Naess. Normally
state
regulations on the
environment, regulating industry and the citizenry in the
existing
world, would be seen as
important to put in place as a priority. But Naess
says changing the
selves of persons within
society in how they relate to the natural
world should take priority,
i.e. that we come to have
ecological selves. Thus,
changing consciousness is the priority, not a
regulatory environmental
ethics, if we
follow Naess on Self-realization. More generally,
Self-realization has to come to
terms, both with the autonomous self, but also with
a self that is part
of a much larger
collective
identity of others working together for the Earth. A person’s
self-identity,
as an activist
influenced by deep ecology, comes from learning how to handle these
two
tendencies: self
movement and collective identity.
Ecology, Community
and
Lifestyle illustrated positions by Naess on how
environmentalists
should conduct campaigns. He stressed talking with the opponent,
absolute commitment to non-violence, embracement of
legality, etc.: “It is a
central norm of
the Gandhian approach to
‘maximize
contact with your opponent!’”
(p. 148) One often
feels that for Naess there are no
enemies, but merely misguided
people. For a person from the Left, or
any experienced radical
environmental
campaigner, Naess can seem to be dangerously
simple-minded. I believe his views
here come out of a model of change based on social
harmony and the
“oneness” of
life. An injury
to an opponent is therefore an injury to oneself from this perspective.
But it is a social conflict
model, with Marxian roots illustrated by a fellow
Norwegian philosopher
and environmental
activist Sigmund Kvaløy, as discussed
below, which is far more
appropriate for bringing about
fundamental change and
which deep ecology-inspired and left biocentric
activists need to
embrace.
A Conflict Model of Social Change
“I feel that it is
impossible to reach a future that is creative and not destructive
without social,
economic, and political conflict. And I would even say that it’s
not
possible to keep appealing to
everybody...because by now a number of
people are so drawn into the
industrial growth way of
life that it has become
part of their personality. It is
a waste of
energy to try to pull them back to
the
green side of the new cultural
dividing line. We are reaching a
future through
conflict – and
this is not coincidental, but rather what has always happened
at major
shifts in the various events
building futures in history... we now need
to think in a model of
conflict, to be prepared at every
turn for strife. And what
I have been saying here is, all
of it, a
product of conflict thinking.”
Sigmund Kvaløy, “Complexity And Time:
Breaking the Pyramid’s Reign”, in
Wisdom In the
Open Air: The Norwegian Roots of Deep Ecology, 1993, edited
by Peter
Reed and David
Rothenberg, pp. 136-137.
The conflict model of
social change, which Sigmund Kvaløy supports, draws from the
theoretical
legacy of Marx and Marxism, along with Gandhi and the deep ecology
tradition, plus Buddhism
for its intellectual legitimacy. He is a colleague of Arne Naess
and
influential in Norway, both for
his activism and his theoretical ideas. Kvaløy sees us
as heading for
eco-catastrophe. He has a
sensitized animistic sense of self and believes
this is important for
the ecological activist, so that
the individual is at one with the
natural world and is capable of
reading the natural world as a
matter of course. An
illustration of this animistic sense of self is
conveyed in the example Kvaløy
uses, of
the Polynesian navigator steering across the
Pacific,
responding to the stars, ocean
currents, the depth of the ocean as shown by the
colour of the sea, the
flight path of
birds
indicating nearby islands, the reflection of ocean swells by islands,
etc.
Left biocentrists like
myself, and those like Sigmund Kvaløy, believe in a conflict
model of
social and ecological change. The anti-capitalist orientation within
deep
ecology is being
expressed within the theoretical tendency of left biocentrism. This
anti-capitalism goes back not
only to Naess himself, but also to people like Richard
Sylvan, Andrew
McLaughlin, Rudolf
Bahro, Judi Bari, Fred Bender and other left
biocentrists, including
myself. Social evolution is a
result of struggle within a
society. This is perhaps a difference with
the overall orientation of
Arne Naess,
who seems more in tune with a social harmony view of
the
world. The mantra of
non-violence, which permeates deep ecology and the
green movement, has
led to
an emphasis on
social harmony, rather than conflict, as underlying social change
within industrial capitalist
society. But non-violence does not have to exclude
conflict, as Gandhi
clearly showed. In my
experience, the conflict model
corresponds with the field realities of
activists, who are fighting
against those
who destroy habitats and other species in the name
of
“development” or of
earning
a living. Those who have economic interests in the way things are, or
who believe that there is no
other economic model than one of continual
economic growth, always
resist the critique of their
activities on ecological
or social justice grounds.
Here is one example. I
moved to Nova Scotia in 1979. Many forestry
activists, including
myself, have been opposing industrial capitalist forestry,
raising the
issues of clear cutting, forest
spraying, and the narrowing of the
species diversity of the Acadian
forest to promote a handful of
tree species
that the pulp and paper industry desire, and the
consequent destruction of
wildlife
which accompanies this “pulp mill forestry.” Some 25 years later,
nothing has basically changed
today. All the mentioned forestry-related
activities continue. Yet the
obvious is continually
denied by both the industry
and politicians. There is no common ground,
only antagonism,
between the
biocentric forest activist and the industry
representatives
and their supporters.
(Of
course, as elsewhere, there is a mainstream, or
shallow, tendency within
the environmental
movement in Nova Scotia. Their advocates continue to
promote “dialogue”
with the industry and
their government partners – basically
a social harmony model of social
change, while ecological
destruction continues.)
Left biocentrism, as I
see it, believes that incorporating the conflict perspective
of social
change,
corresponds with existing historical realities. It is necessary for
implementing a society which
will be anti-capitalist and anti-industrial, but rooted
in ecocentric
justice for all species and social
justice for the human species. Left
biocentrism advocates a self where
one is much more
autonomous and responsible
for one’s personal actions, than how a
person is traditionally viewed
by the Left.
The Left sees the individual as mainly socially
pre-conditioned by society and the
class position occupied, with limited free choice or
independent action
possibilities.
There is a
strong sense of “all is foretold” in what often seems a Marxist
reductionism. This world view of
Marx, while important for the critique of capitalism,
is firmly
embedded in the economic growth
paradigm. Overall, the main thrust of
Marx’s analysis is not to
consider nature or the ecology as
having intrinsic value,
although this is disputed by some
“reinterpretations” of Marx.
For left biocentrists or
the ecocentric Left, the activist not only has personal
responsibility
for the
life path chosen but must also live as lightly as possible in
terms of
ecological footprint, in order
to have moral integrity. As Gandhi put it:
“Each of us must be the
change we wish to see in this
world.” More generally,
the ecocentric Left has made the fundamental
shift in consciousness
from
anthropocentrism to ecocentrism and has absorbed the
lessons of
deep ecology
as initially
unfolded by Arne Naess. There is much that an open-minded Left
consciousness can contribute
to the green and environmental movements, but it
is wrong for some on
the Left to invoke the
name of “eco-socialism” as the
ecological alternative to industrial
capitalist society. The nature
of this
alternative is not yet known, but the discussion is
ongoing.
There are no
existing
ecological and social justice models, as the eco-socialist name seems
to imply, which we merely
need to adjust to. This new world which has to
evolve is in the process of being born.
Secular Mythology: Globalization and ‘Self’
“Without
increasing
consumption, capital can have no increasing value.”
Tim Flannery, The
Eternal Frontier: An Ecological History Of North
America And Its
Peoples, p. 353.
“Most people turn out to
be as society wishes them so that they can be
successful. Society
fabricates types of people just as it fabricates styles
of shoes or of
clothes or of automobiles, that
is, as goods that are in
demand. A person learns already
as a child
what type is in demand.”
Eric
Fromm, The Essential Fromm: Life
Between Having and Being, p. 25.
“It is
generally agreed
that present-day industrial societies are ecologically
unsustainable.
Any
future industrial society would be unsustainable. To try
to ‘repair’
present-day industrial societies
would only make them survive a
little longer. Sets of
technologies, if
any, presupposing that the
society as a
whole is industrial are therefore
to be avoided.”
Arne
Naess, Selected Works, Vol.
X, p. 83.
I believe the dominant
current mythology in the world is secular and economic –
or
sociological
in Joseph Campbell’s terms. It is a mythology which perhaps can be
said
to support the
inevitability of globalization or world trade. All are supposedly
required to conform and bring
their societies into line with, what are seen as its
prerequisites. The
global economy determines to
a very large extent the nature of
world society and what parameters
must be accepted.
With globalization:
- Nature becomes a set
of “resources” or commodities for human and corporate
consumption and
for trading in the world marketplace. There is no restraint, if the
price is right. There is no
intrinsic value, independent of human valuation, for the
natural world.
- Education becomes a
training ground for the market place for most people. The
cultivation
of
the mind, or the pursuit of a subject for its own sake in the
university
becomes dysfunctional, as
does the deeper contemplative life. The universities are
no longer
funded mainly from the public
purse but must seek “partnerships” with the
corporate world. Students
now have to take on large
debt loads to graduate from
university. Such debt ties someone to the
existing economic system
and acts to muffle
critical voices. Debts must be repaid. To get ahead
in this global consumer
culture,
one needs to get along, so social harmony, not
social
conflict, is favoured. Eric
Fromm
speaks of a “marketing character” or self-image, where one sees oneself
as
a commodity with
exchange value, not use value. One’s personality becomes part of
this.
One must sell oneself, not
only one’s skills, to be a valued employee. Every
grocery shopper in
Canada is familiar with the
supermarket clerk with their smile
and the patter “How are you today?
Did you get everything
you needed?” as part of
their job.
- Consumer goods come to
define how people see themselves. As Tim Flannery notes,
Capital
needs increasing consumerism to increase in value. The inherent logic
of an
expansionary
capitalist industrial system structurally requires it. This is
totally against
any acceptance of
ecological limits. It is also against any sense of permanent self-worth
for individuals, because of
the sociological phenomenon of “relative deprivation,”
whereby one’s
own consumer well-being
is judged against the consumer goods that
others have acquired. There
is permanent
dissatisfaction or deprivation relative to others,
as new goods come on
the market and can be
acquired by those with the purchasing
power. This is how self-worth and
consumerism are linked
together in a globalized
consumer culture. In this consumption climate,
profligate, not frugal
lifestyles become
taken for granted by those living in wealthier
societies, like Canada, the United
States
and Western Europe. Advertising, which is
everywhere, stresses
excess, not restraint.
News, whether print or TV, are always packaged in
advertising of more
consumer goods
that one supposedly needs to have, to lead the
“good” self-absorbed consumer
life.
The above is clearly not a culture
where needs – what Naess referred to as human
“vital needs” – can be
satisfied from the natural world, as they are subject to open-ended
expansion. Thus having
a cell phone or a blackberry becomes an alleged vital need for
many people. This is a culture
which will lead us to eco-catastrophe unless it can be
reversed. Will
climate change and peak oil
eventually break the secular mythology of
globalization?
What is to be done?
“The ability to govern without
overt coercion depends largely on the ability of those
in power to
exploit systems of belief that the larger population shares.”
Gramsci
(as quoted by Richard Sylvan in Anarchism, see A Companion to
Contemporary Political Philosophy,
p. 236)
“What we propose
is not a shift of
caring away from human beings and toward
nonhuman
beings, but rather an extension and deepening of overall caring.”
Arne
Naess, Selected Works,
Volume X, p. 614.
“A green society, in my
terminology, is one that to some extent not only has solved
the problem
of reaching ecological sustainability, but has also ensured peace and
a
large measure of social
justice. I do not see why so many people find reasons for
despair. I am
confident that human
beings have what is demanded to turn things
around and achieve green
societies.”
Arne
Naess, Selected Works,
Volume X, p. 616.
I believe there is presently a
small, but growing, minority in Canada, which defines its
self-identity as in some way encompassing the
natural world, and who
realizes that it is
humankind which is propelling us towards the
wrecking of planetary
life. This is probably
also
true for other wealthy societies based on fossil fuel economies. This
more
environmentally
enlightened minority has various shades of green within its ranks, but
such people have become
aware of the importance of climate change and global warming
as a very
major threat to the
continuation of life on Earth for ourselves and other species.
The
federal Canadian Green Party,
which now polls around ten per cent of popular
support, is perhaps a
reflection of this minority.
Another indication are the actions of a
more discerning environmentally
aware public.
For example, here in Nova Scotia,
the public is increasingly starting to repudiate
so-called environmental assessments which mostly
give the go-ahead to the
“developments” and
accompanying ecological destruction, that a capitalist growth
economy
continually requires. Yet
mainstream society, led by corporate and government
elites, have not in
any way deviated from
pursuing “more of the same” economic growth
and consumerism. Feeding
climate change through selling fossil fuels to the US is big
business in Canada. In
Gramsci’s terms, this existing
industrial capitalist society is
losing its legitimacy for a more
educated and environmentally
aware citizenry. This
citizenry will eventually come to realize that
the existing course of societal
direction
is criminal and cannot to be tolerated. This
direction has no
Earth legitimacy, even if
condoned by a majority through periodic
elections, concerned
essentially with
superficialities.
How can we permit others to lead us to destruction?
What is to be done, for people who
are interested in the discussion of what is the
appropriate
notion of self today? Surely it means a notion of self where we as
humans
must fundamentally
re-orient to the planet as our governing mythology? This mythology
does
not mean untruth, but
something which organizes and gives legitimacy to people’s
lives. For
those who have come on
board to embracing a nature-centered mythology,
we obviously have to
call it as it is. We need to
build a critical mass of supporters who
are prepared to do what it
takes to bring the changes
needed for industrial capitalist
societies on to the public agenda.
This is no longer time for
tokenism. It must mean
agitating to end the capitalist growth economy
and consumerism; reduce
existing
industrial lifestyles in wealthy countries like
Canada and
agree on a basic world
lifestyle
satisfying real vital needs, which can be realistically attainable by
all and
transfer the wealth from
the powerful to the poor to do this; reduce population
numbers in a
major way, so other species
can live in their habitats unpolluted by
human detritus, and so that
humans themselves can unfold
their potentials; those
who call themselves Greens in an electoral
sense have to stop advocating
tokenism
and fostering illusions and present the true scale
of what
social changes are needed;
exit
the fossil fuel economy; and finally, but most importantly, come into a
new
relationship with the
natural world which is not rooted in human dominance and
looking at the
Earth as “resource.”
Conclusion
This essay “Notions of Self in the
Age of Ecology” has examined the concept of “self”
and
Self-realization as advanced by Arne Naess. While this concept of
Self-realization is
important
for Naess, it is interesting that it is not part of the eight-point
Deep Ecology
Platform. The
Platform is the basic summation of what it means to consider oneself a
supporter of the deep
ecology movement. In this essay, I have attempted to bring out the
meaning of Self-realization
and explore the various dimensions of self within deep
ecology and left
biocentrism. I have also
looked at the various criticisms raised around
the use of
Self-realization, and assessed whether or
not this concept is useful for activists
in the green and environmental
movements. My conclusion
is that it is useful and indeed
necessary, not only for activists, but
for society at large. The
analysis here has drawn
from my own experience and from that of working
with others
theoretically and practically
over a long period of time.
The concern with self is important,
but this needs to be defined in an Earth-centered
context or
mythology, necessary for any significant move forward on the ecological
front.
We have to
cultivate an animistic sensitivity. I have also examined something that
was
previously quite
puzzling to me, the stress by Naess on Self-realization – a fundamental
change of consciousness
– as more important than environmental ethics or environmental
regulations. I have come to see
that it is this change of consciousness to a planetary
self-awareness
which guides left biocentric
activists in their work and which makes
unnecessary organizational
directives. Activists are
self-motivated after they come to
terms with Self-realization, either
through encountering the
deep ecology philosophy or
independently, based on their own experience
in trying to combat
ecological destruction
and identifying or bonding with nature as part
of their true being. But
ultimately, of
course, we need to be organized to change the world.
I have also stressed that deep
ecology-inspired activists should embrace a conflict,
not social
harmony model of ecological and social change. This accords with our
everyday
reality in
environmental and green movement work. The criticism of
Self-realization raised
by Val
Plumwood, accords also with my own critique. Naess uses
Self-realization to arrive
at a harmony
social change model. This is what Plumwood called “a unity of interests
model that fails to allow
adequately for difference.”
We should oppose and fight against
the current inevitability of globalization mythology
which,
because of its demands, socially transforms millions into
anti-ecological agents.
Part of this
opposition is fighting consumerism through explaining and combating the
influence of “relative
deprivation” in people’s lives. This deprivation undermines any
sense
of true self-worth for a
person, by building into social relationships invidious
comparisons
that make for permanent
consumer envy, which is necessary for a capitalist
economy. We must
remember that, for most in
contemporary society who have no real
experience of interacting with
nature, society implants an
unreal picture through the
socialization of values reflecting human
dominance. If the mythology
of globalization’s
inevitability teaches, as it does, dominance and
anthropocentric arrogance
towards nature,
then this needs to be replaced by an Earth-centered
attitude of humility and
respect. Belief
systems and what they express are important.
We humans, as a society, must make
peace with nature to avoid eco-catastrophe. The
time ahead
will be one of increasing social conflict. As deep ecology and left
biocentric
supporters,
we need
to cast aside illusions to prepare ourselves for the coming battles.
Seeing how we view our “self”
is part of this.
March, 2008
Green Web, R.R. #3, Saltsprings, Nova Scotia, Canada, BOK 1PO
E-mail us at: greenweb@tncwireless.ca