Suchergebnisse

AbstractElaborations of the Marxian dicta about the connections between economic modes and worldviews with an environmental component have been made largely in a social frame. Here, some attempt is made to tease out such linkages over a 10,000-year period and to see if they necessarily comprise the same parameters in each major period of economic history. It is concluded that here as in so many ways the late 19th century sees the beginning of a different kind of era, and that one of its characteristics is a technological determinism that had never existed before in such strength.

A rejoinder to comments on this author's essay on deep ecology (see related abstracts in SA 44:2). The concept of spiritual deep ecology includes, but is not limited by, the principles contemplated in the deep ecology platform. It is suggested that a spiritual awareness of the connection between the human relationship with nature & social practices can motivate an understanding of humanity's relation to nonhuman nature. Although spirituality does not carry a political strategy, lefists are reminded that their political strategy has not been particularly successful in the past. Conventional Marxist claims that the environmental crisis is the product of capitalism is disputed by the fact that the sources of environmental crises predate capitalism. In arguing for the reconciliation of the Left & deep ecology, it is suggestd that a socialist anthropocentric dominion will not necessarily defend nature. M. Greenberg

1970s; based on conference paper. Partial contents: "Chipko" movement; Ecology movement in Dehradun; The politics of forestry science and the dialectics of nature; The politics of development.

This essay analyzes the significance of contemplative practice for the development of environmental ethics. The writings of Mary Oliver, Annie Dillard, and Tim Lilburn are examined as examples of the way in which the cultivation of a contemplative way of seeing the world constitutes an important environmental practice. While Oliver, Dillard, and Lilburn differ in the strategies they employ to facilitate this contemplative experience, they converge in their view that the work of learning to see the natural world with contemplative attention is a spiritual act that is not only significant in its own right but which also serves to support the development of an environmental ethics.

Primate Behavioral Ecology. Karen B. Strier. Needham Heights, MA: Allyn and Bacon, 2000. 392 pp.