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Ecology, Community and Lifestyle
Ecology, Community and Lifestyle is a revised and expanded translation of Naess' book Okologi, Samfunn og Livsstil, which sets out the author's thinking on the relevance of philosophy to the problems of environmental degradation and the rethinking of the relationship between mankind and nature. The text has been thoroughly updated by Naess and revised and translated by David Rothenberg.
223 pages, Paperback
First published January 1, 1981
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About the author
Arne Næss
88 books136 followersNæss was a Norwegian philosopher, known foremost as the founder of the concept Deep Ecology
Næss combined his ecological vision with Gandhian nonviolence and on several occasions participated in direct action events. He was the youngest person to ever be promoted to professor at Oslo University (27), a position he inhabited from 1939 to 1970.
Næss' main philosophical work from the 1950s was entitled Interpretation and Preciseness. . He later developed the conclusions in that book into a simplified, practical textbook, entitled Communication and Argument, which became a valued introduction to pragmatics or rather "language logic", and was thus used over many decades as a sine qua non for the preparatory examination at the University of Oslo, later known as "Examen Philosophicum".
From the 1960s and forward his work came to be more and more focused on what would later be known as deep ecology.
The name was first introduced to the public by Næss in 1972 during a lecture and was later explained further in The Shallow and the Deep Long-Range Ecology Movement: A Summary (published 1973 in the Inquiry journal).
Næss combined his ecological vision with Gandhian nonviolence and on several occasions participated in direct action events. He was the youngest person to ever be promoted to professor at Oslo University (27), a position he inhabited from 1939 to 1970.
Næss' main philosophical work from the 1950s was entitled Interpretation and Preciseness. . He later developed the conclusions in that book into a simplified, practical textbook, entitled Communication and Argument, which became a valued introduction to pragmatics or rather "language logic", and was thus used over many decades as a sine qua non for the preparatory examination at the University of Oslo, later known as "Examen Philosophicum".
From the 1960s and forward his work came to be more and more focused on what would later be known as deep ecology.
The name was first introduced to the public by Næss in 1972 during a lecture and was later explained further in The Shallow and the Deep Long-Range Ecology Movement: A Summary (published 1973 in the Inquiry journal).
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Displaying 1 - 19 of 19 reviews
September 20, 2012
Probaly the single most important books to shape my mind
July 26, 2025
Such a great structure for looking at the humanness and motivation behind various relationships to environmentalism, brought me so far in understanding those who don’t care and a path forward, proposes a great structure for the development of ideology-very grateful to this book
Capital s Self-realization and the difference between standard of living and quality of life are incredibly effective foundational viewpoints to build ecological movements that mean something off of
Capital s Self-realization and the difference between standard of living and quality of life are incredibly effective foundational viewpoints to build ecological movements that mean something off of
January 7, 2015
I wish I had read this long ago. I found the Deep Ecology of Arne Naess much more nuanced than what I have read in EarthFirst! (maybe more philosophical compared to the more applied works of Dave Foreman and others).
In particular, the thinking was more Spinozan or phenomenological than I had expected, with strong discussions around gestalt and the embodied subject.
"Gestalt formation crosses boundaries between what is conventionally classed as thinking as separated from emotion. The tertiary qualities tend to be separated from the gestalts and referred to as merely subjective emotions. The overcoming of this prejudice has profound consequences for environmentalism" and Naess suggests that the "Verbal deterioration of gestalts implies deterioration of the culture."
This perspective reminds me of McGilchrist's Master and His Emissary with the drift from right to left brain dominance. How does one sustain a more holistic worldview in a linear, abstracted left-brain world?
In particular, the thinking was more Spinozan or phenomenological than I had expected, with strong discussions around gestalt and the embodied subject.
"Gestalt formation crosses boundaries between what is conventionally classed as thinking as separated from emotion. The tertiary qualities tend to be separated from the gestalts and referred to as merely subjective emotions. The overcoming of this prejudice has profound consequences for environmentalism" and Naess suggests that the "Verbal deterioration of gestalts implies deterioration of the culture."
This perspective reminds me of McGilchrist's Master and His Emissary with the drift from right to left brain dominance. How does one sustain a more holistic worldview in a linear, abstracted left-brain world?
January 27, 2021
To many, saying you're following an ecological lifestyle style is reduced to nothing more than acts such as eating only organic, recycling some plastic, and wearing certain clothes amongst other things. Yet such understanding of ecology is completely superficial for the founder of the deep ecology movement Arne Næss. In his major work Ecology, Community, and Lifestyle, Næss aims to present a much more profound understanding of ecology and environmental activism, which will eventually lead us to developing a crucial philosophical outlook towards the world we occupy, an ecosophy. In its turn, this ecosophy will lead us to a vital development and realization of the Self.
Asking important environmental and ecological question isn't enough. Deep ecology according to Næss aims to re-evaluate and re-examine our relationship with and within the environment, the ecosystem, and the ecosophere, which should lead us to re-examine our way of life. For instance, we could ask ecological questions about much of the technologies we use, such as cellphones, and try to make sure that companies are producing them in a "green way", but a deep ecological perspective pushes to ponder the principle: do we need new phones? After all, more production will eventually lead to a bigger global impact on Earth. A higher level of life isn't a better quality of life. For Næss, we should focus on quality.
His style is a bit dry, I admit, and might be too academic for some. Furthermore Næss is clear that he's viewing the world and building the movement from a Western perspective, nevertheless his ideas still resound today. Næss doesn't only want us to think, but also to act. I liked that the book is also concerned with concrete actions, and I recommend to everyone interested in ecology and environmental issues.
Asking important environmental and ecological question isn't enough. Deep ecology according to Næss aims to re-evaluate and re-examine our relationship with and within the environment, the ecosystem, and the ecosophere, which should lead us to re-examine our way of life. For instance, we could ask ecological questions about much of the technologies we use, such as cellphones, and try to make sure that companies are producing them in a "green way", but a deep ecological perspective pushes to ponder the principle: do we need new phones? After all, more production will eventually lead to a bigger global impact on Earth. A higher level of life isn't a better quality of life. For Næss, we should focus on quality.
His style is a bit dry, I admit, and might be too academic for some. Furthermore Næss is clear that he's viewing the world and building the movement from a Western perspective, nevertheless his ideas still resound today. Næss doesn't only want us to think, but also to act. I liked that the book is also concerned with concrete actions, and I recommend to everyone interested in ecology and environmental issues.
April 2, 2024
yea sick vibes
i find the 'ecosophy' very appealing and powerful, and the criticisms of modern life still relevant now.
the ideal, Self-realising world that naess sees is heavy vibes but i wonder how we're going to get there? that's not made practically very clear, but i suppose that's for us to figure out.
i find the 'ecosophy' very appealing and powerful, and the criticisms of modern life still relevant now.
the ideal, Self-realising world that naess sees is heavy vibes but i wonder how we're going to get there? that's not made practically very clear, but i suppose that's for us to figure out.
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July 2, 2025Нажалост, књига је snoozefest: реченице набацане, лош ток, сув превод... Осећам се као да ме је прегазио воз, ево прегледа од стране робота:
Интегрисани преглед кључних појмова by Gemini Pro2.5 (temperature 0.3)
Интегрисани преглед кључних појмова by Gemini Pro2.5 (temperature 0.3)
Овај документ пружа дефиниције и објашњења централних појмова које Арне Нес уводи и разрађује у свом делу, са циљем да послужи као свеобухватан преглед његовог филозофског система.
1. Екозофија (Ecosophy)
Екозофија је лични филозофски систем или поглед на свет који усмерава одлуке и поступке појединца у вези са питањима која се тичу природе и нашег места у њој. То није само академска дисциплина, већ лични "кодекс вредности".
• Дефиниција из текста: Нес дефинише екозофију као другу од две могуће употребе речи 'филозофија': "one's own personal code of values and a view of the world which guides one's own decisions". Када се овај лични кодекс примени на питања природе, он се назива екозофија (стр. 50).
• Етимологија: Појам је кованица од oikos (домаћинство) и sophia (мудрост), дакле "мудрост домаћинства". "Домаћинство" се овде схвата у најширем смислу, као "Земљино домаћинство" или екосфера (стр. 51-52).
• Функција: Екозофија треба да послужи као "филозофско утемељење" за прихватање принципа или платформе дубоке екологије (стр. 52).
2. Екозофија Т (Ecosophy T)
Екозофија Т је назив за личну екозофију самог Арнеа Неса, коју он представља у овој књизи као један од могућих примера.
• Дефиниција из текста: "In this book I introduce one ecosophy, aribitrarily called Ecosophy T. You are not expected to agree with all of its values and paths of derivation, but to learn the means for developing your own systems or guides, say, Ecosophies X, Y, or Z" (стр. 51).
• Порекло назива "Т": "The name T is said to represent his mountain hut Tvergastein ('cross the stones) but it is its personal nature that is most important. It suggests that there might be many other ecosophies (A, B, C,. . .)" (стр. 18).
3. Екозофија С (Ecosophy S)
Овај појам се у тексту не односи на Несову филозофију, већ се уводи као назив за хришћански поглед на свет који је изнео Е. Ф. Шумахер, како би се направило поређење.
• Дефиниција из текста: "We shall call his view 'Ecosophy S' for the purpose of comparison of terminology" (стр. 201).
• Основа: Заснована је на "Темељу" (The Foundation) Игнација Лојолског, који каже: "Човек је створен да хвали, поштује и служи Богу... а друге ствари на лицу земље створене су ради човека...".
4. Самоостварење (Self-realisation)
Ово је врхунски норматив и кључни појам у Екозофији Т, који означава процес ширења и продубљивања сопства (self) кроз идентификацију са ширим целинама, што на крају обухвата све облике живота и читаву природу (Self).
• Није егоцентрично: "Self-realisation is not self-centred. Remember the capital S, but at the same time do not think the individual self or ego is dissolved in the larger Self" (стр. 23).
• Процес, не стање: "It is an active condition, not a place one can reach. No one ever reaches Self-realisation... It is only a process, a way to live one's life" (стр. 23).
• Врста савршенства: "In the systematisation of Ecosophy T, the term 'Self-realisation' is used to indicate a kind of perfection... it is conceived also to refer to an unfolding of reality as a totality" (стр. 98).
5. Дубока екологија (Deep Ecology) vs. Плитка екологија (Shallow Ecology)
Ово је кључна дистинкција коју Нес уводи како би раздвојио два приступа еколошком покрету.
• Плитка екологија (The Shallow Ecology movement): "Fight against pollution and resource depletion. Central objective: the health and affluence of people in the developed countries" (стр. 42). Овај покрет види проблеме изоловано и тражи техничка решења без промене основних вредности.
• Дубока екологија (The Deep Ecology movement): Заснована је на два принципа:
Одбацивање слике "човека-у-окружењу" у корист "релационе, тотал-филд слике", где су организми "чворови у пољу суштинских релација".
Биосферични егалитаризам (у принципу): Признавање једнаког права свих облика живота да "живе и цветају", што је интуитивно јасан вредносни аксиом (стр. 42).
6. Платформа дубоке екологије (Platform of the deep ecology movement)
Ово је скуп од осам основних принципа који служе као заједничка основа за присталице дубоке екологије.
• Кључни принципи (сажето са стр. 43):
Процват људског и не-људског живота има суштинску вредност.
Богатство и разноликост живота су вредности саме по себи.
Људи немају право да смањују ово богатство осим ради задовољења виталних потреба.
Тренутно људско мешање у природу је прекомерно.
Процват људског живота је компатибилан са значајним смањењем људске популације.
Потребна је значајна промена политика (економских, технолошких, идеолошких).
Идеолошка промена се састоји у уважавању квалитета живота уместо тежње ка вишем стандарду.
Сви који се слажу са овим имају обавезу да учествују у променама.
7. Идентификација (Identification)
Ово је механизам путем којег се постиже Самоостварење. То је процес проширења осећаја сопства.
• Дефиниција из текста: "We discover that parts of nature are parts of ourselves. We cannot exist separate from them" (стр. 24-25).
• Разлика од алтруизма: "If one really expands oneself to include other people and species and nature itself, altruism becomes unnecessary. The larger world becomes part of our own interests" (стр. 23).
8. Релационо мишљење / Гешталт (Relational thinking / Gestalt)
Ово је онтолошка основа Несове филозофије која се супротставља атомистичком погледу на свет.
• Релационо мишљење: "This is the essence of Naess's 'relational thinking' – nothing exists apart" (стр. 20). Ствари су дефинисане својим односима.
• Гешталт: Начин на који доживљавамо стварност као смислене, недељиве целине. Карактер целине прожима сваки њен део (стр. 71).
9. Гешталт прекидач (Gestalt switch)
Ово је кључни психолошки догађај или искуство неопходно за еколошку свест.
• Дефиниција из текста: "At first one sees the world one way, but with an increasing awareness of formerly hidden relations, another understanding suddenly comes to light and we make an instantaneous shift. All of a sudden things become clear – a kind of a-ha! experience, the moment of insight" (стр. 22).
10. Суштинска вредност (Intrinsic Value / Egenverdi)
Ово је вредност коју нешто поседује само по себи, независно од његове користи за људе.
• Дефиниција из текста: "it is 'own value' that is meant, value in itself... The value is not so much independent from us as independent from our valuation... Gestalt entities in nature are things to be respected for their own sakes, simply because they are there and near to us" (стр. 25).
11. Норме (Norms) и Хипотезе (Hypotheses)
Ово су основни методолошки алати за изградњу Екозофије Т.
• Норме: "prescriptions or inducements to think or act in certain ways. They will be written with an exclamation point, e.g. 'No exploitation!'" (стр. 56).
• Хипотезе: "a network of supporting non-normative statements... called hypotheses" (стр. 56).
• Однос: Норме се изводе из виших норми и хипотеза које их повезују (стр. 57).
12. Прецизација (Precisation)
Несов семантички концепт који објашњава како се комуницира помоћу нејасних појмова.
• Дефиниција из текста: Процес у којем се нејасан исказ (T₀ ниво) чини прецизнијим кроз нове формулације (T₁, T₂, итд.). Скуп могућих тумачења прецизније реченице је подскуп тумачења оне мање прецизне (стр. 56).
13. Friluftsliv (Живот на отвореном)
Практични, културни концепт који Нес истиче као пут ка дубљем еколошком искуству.
• Дефиниција из текста: Норвешки израз који значи више од рекреације. "Literally, 'friluftsliv' means 'free air life'... to indicate a positive kind of state of mind and body in nature, one that brings us closer to some of the many aspects of identification and Self-realisation with nature that we have lost" (стр. 192).
Ови појмови заједно чине кохерентан систем: Екозофија (Т) је лична филозофија која користи норме и хипотезе (методологија) и прецизацију (семантика) да би се артикулисала. Њен циљ је Самоостварење, које се постиже кроз идентификацију са природом. Овај процес често започиње гешталт прекидачем (психолошки догађај), а у пракси се негује кроз friluftsliv (стил живота). Све ово је сажето у платформи дубоке екологије (политички програм).
December 28, 2015
This book provides a broad, concise outline of Naess's thinking on "ecosophy" or ecological wisdom. Naess discusses how ecosophy can shape our thinking, lifestyle, society, politics, economics, and technology. He exalts responsible environmentalism, conservation, cooperation, nonviolence, noncoercion, decentralization, local autonomy, lowered production/consumption, and above all a philosophical reorientation to the symbiotic, self-realizing bio-reality of which we are but a part.
Naess's ecosophy is nuanced and carefully thought out. If Naess steers clear of the New Age sentimentality so common in the popular wing of the environmental movement, he also avoids classification with the arrogant progressivism often associated (in some places, at least) with its political wing. Though he attributes great value to engagement in both mysticism and politics, his concern is simply with the value of life--all life, understood as a manifold totality--on this earth. Nor is he misanthropic; he sees great value in human life lived ecosophically, and remains fundamentally optimistic about our potential as a species privileged with rationality and a rich ecosphere. He encourages diversity within environmentalism and a generous reading of both allies and opponents; this genial approach goes a long way to making the reader want to listen and understand.
My point of approach to ecosophy is classical Christian theology and the writings of agrarian thinkers such as Wendell Berry. With both I saw a great deal of common ground, though it must be said that Naess's discussion here of the ecosophical value of religion is shallow. Despite the linear simplicity of his writing, moreover, Naess introduced a lot of terms that were new to me, and his logical-philosophical apparatus I found rather foreign. In consequence I feel I would have to reread several times in order to properly evaluate the strength of his arguments. Nevertheless, Naess is doing an important work in exploring alternatives to the utilitarian mentality of our time and refocusing our attention on what is really important about living. What he really wishes to provide us with are guidelines rather than magic universal fixes; he wants us to ask better questions of ourselves and our communities. Thus perceiving our world anew, we may right our relationship with the earth and enjoy it in a deeper and healthier way.
Naess's ecosophy is nuanced and carefully thought out. If Naess steers clear of the New Age sentimentality so common in the popular wing of the environmental movement, he also avoids classification with the arrogant progressivism often associated (in some places, at least) with its political wing. Though he attributes great value to engagement in both mysticism and politics, his concern is simply with the value of life--all life, understood as a manifold totality--on this earth. Nor is he misanthropic; he sees great value in human life lived ecosophically, and remains fundamentally optimistic about our potential as a species privileged with rationality and a rich ecosphere. He encourages diversity within environmentalism and a generous reading of both allies and opponents; this genial approach goes a long way to making the reader want to listen and understand.
My point of approach to ecosophy is classical Christian theology and the writings of agrarian thinkers such as Wendell Berry. With both I saw a great deal of common ground, though it must be said that Naess's discussion here of the ecosophical value of religion is shallow. Despite the linear simplicity of his writing, moreover, Naess introduced a lot of terms that were new to me, and his logical-philosophical apparatus I found rather foreign. In consequence I feel I would have to reread several times in order to properly evaluate the strength of his arguments. Nevertheless, Naess is doing an important work in exploring alternatives to the utilitarian mentality of our time and refocusing our attention on what is really important about living. What he really wishes to provide us with are guidelines rather than magic universal fixes; he wants us to ask better questions of ourselves and our communities. Thus perceiving our world anew, we may right our relationship with the earth and enjoy it in a deeper and healthier way.
November 12, 2024
It's a little too socialist for my western mind. I think since this book came out, the calls for reform have become even more unrealistic then were originally.
October 8, 2012
Ecology, Community and Lifestyle Arne Næss, first published 1976
Deep Ecology introduced by Næss in 1973.
In 1973, Norwegian philosopher and mountaineer Arne Næss introduced the phrase deep ecology to environmental literature. Environmentalism emerged as a popular grassroots political movement in the 1960s with the radical involvement from the beginning of the 70s with Global Earth Day, Green peace and other organizations. Deep ecology based upon the view of Gandhi but most of all Mahayana Buddhism, who Buddha shared his wisdom about 2500 years ago, not to kill, not to destroy. Buddha gave his lectures on the most central question; not to kill any living, including the grass, tress, the sea, and the mountains. What is deep ecology? Deep Ecology based upon a great respect for all living beings, nonviolence, and self-realization within a personal contact with nature.
Deep ecology based upon the view of Gandhi but most of all Mahayana Buddhism, who Buddha shared his wisdom about 2500 years ago.
A must read for anyone deeply interested in green philosophy written by Arne Nass the Norwegian philosopher, climber, boxer, environmentalist and warm-hearted man who in the beginning of the 70’s started talking about Deep Ecology.
If you like to read my story about Arne Næss http://wp.me/p1UV8C-29j. The greatest environmentalist of all time
Deep Ecology introduced by Næss in 1973.
In 1973, Norwegian philosopher and mountaineer Arne Næss introduced the phrase deep ecology to environmental literature. Environmentalism emerged as a popular grassroots political movement in the 1960s with the radical involvement from the beginning of the 70s with Global Earth Day, Green peace and other organizations. Deep ecology based upon the view of Gandhi but most of all Mahayana Buddhism, who Buddha shared his wisdom about 2500 years ago, not to kill, not to destroy. Buddha gave his lectures on the most central question; not to kill any living, including the grass, tress, the sea, and the mountains. What is deep ecology? Deep Ecology based upon a great respect for all living beings, nonviolence, and self-realization within a personal contact with nature.
Deep ecology based upon the view of Gandhi but most of all Mahayana Buddhism, who Buddha shared his wisdom about 2500 years ago.
A must read for anyone deeply interested in green philosophy written by Arne Nass the Norwegian philosopher, climber, boxer, environmentalist and warm-hearted man who in the beginning of the 70’s started talking about Deep Ecology.
If you like to read my story about Arne Næss http://wp.me/p1UV8C-29j. The greatest environmentalist of all time
June 9, 2021
Recomendable, PERO...
Arne Naess hace un trabajo increíble en este libro para plantear un posible método, un esquema por puntos podría decirse, de una vida (filosófica quizá) ecológica. Una ecosofía podría llamarse también. Mi problema con este libro es que no me inspira nada. Uno pensaría que al hablar de comunidad, de la vida y de la ecología...entraría una cierta invitación a este modo de vida. No es tanto así. Realiza un muy buen trabajo de síntesis, cogiendo de aquí y allá, para plantear una fuerte y robusta base de acción pacífica para el ecologismo.
Me resulta imposible negar su propuesta y, al mismo tiempo, me resulta tedioso salir a realizarla. Mi problema es: hay una disección total de la vida. Actúa así y actúa asá. No hagas esto y no hagas aquello. ¿De qué me sirve una fuerte y robusta teoría si no me invita a aplicarla? ¿Por qué debería actuar de X modo? Ya no sirve hablar de tragedias y de catástrofes: somos sordos ante todo eso. No impacta, nos hemos acostumbrado.
Resumen: del dicho al hecho hay gran trecho. Reconozco que está muy bien el libro, pero no me ha aportado nada nuevo ni ha instado a cambiar nada de mi entorno y mis acciones. Considero que va bien para hacer un ensayo o quizá hablar de ecología y ecosofía, pero veo una gran distancia entre la realidad misma y el libro. Quizá digo esto con la ventaja de la perspectiva y el paso del tiempo, quien sabe.
Nota: Me leí este libro hace tiempo, aunque no he podido hacer la review hasta ahora jeje.
Arne Naess hace un trabajo increíble en este libro para plantear un posible método, un esquema por puntos podría decirse, de una vida (filosófica quizá) ecológica. Una ecosofía podría llamarse también. Mi problema con este libro es que no me inspira nada. Uno pensaría que al hablar de comunidad, de la vida y de la ecología...entraría una cierta invitación a este modo de vida. No es tanto así. Realiza un muy buen trabajo de síntesis, cogiendo de aquí y allá, para plantear una fuerte y robusta base de acción pacífica para el ecologismo.
Me resulta imposible negar su propuesta y, al mismo tiempo, me resulta tedioso salir a realizarla. Mi problema es: hay una disección total de la vida. Actúa así y actúa asá. No hagas esto y no hagas aquello. ¿De qué me sirve una fuerte y robusta teoría si no me invita a aplicarla? ¿Por qué debería actuar de X modo? Ya no sirve hablar de tragedias y de catástrofes: somos sordos ante todo eso. No impacta, nos hemos acostumbrado.
Resumen: del dicho al hecho hay gran trecho. Reconozco que está muy bien el libro, pero no me ha aportado nada nuevo ni ha instado a cambiar nada de mi entorno y mis acciones. Considero que va bien para hacer un ensayo o quizá hablar de ecología y ecosofía, pero veo una gran distancia entre la realidad misma y el libro. Quizá digo esto con la ventaja de la perspectiva y el paso del tiempo, quien sabe.
Nota: Me leí este libro hace tiempo, aunque no he podido hacer la review hasta ahora jeje.
July 27, 2020
Este libro le vendría de maravilla a cualquier activista, investiagador, filósofo o escritor que tenga un compromiso franco con la protección ambiental. Arne Naess vio venir nuestra crisis ambiental contemporánea desde los años 70's. Ojalá muchos más podamos escuchar resonar su propuesta releyendo su obra.
August 27, 2021
Mostly useless book for people - in the know - but probably a good introduction to deep ecology for lefties. It's what you'd expect from a Scandinavian liberal. Thinks highly of the general population of people regardless of any class, race, etc. They're not going to cooperate because they do not care and they never will.
December 19, 2021
So so good. Yes!! A call for unification and understanding, and above all, realizing Us. That we are a species, that’s living in a society, that’s only one faction of this world that we live in. We are no better than one another, or the lives and places around us.
February 25, 2022
Not an exaggeration to say this book changed my life.
October 22, 2025
I liked reading the philosophical background behind his ideas. It wasn’t life-changing but very relevant and a nice intro to deep ecology.
February 20, 2012
Arne Naess' Ecology, Community and Lifestyle is a nice book. Despite a general distaste for "deep ecology" and its associated superstitions, I found myself very much appreciating Naess' take on deep ecology and holding great respect for this his attempt to construct a worldview that is informed by the basic principles of ecology ("all things hang together"), an attempt that involves challenging how we think about science, about our world, about society, about epistemology, about metaphysics, about the self. He does not restrict himself to ethics simply or treat it as if it existed in a vacuum or sealed box; his ethics is heavily indebted to the rest of his thought. Deep ecology is especially vulnerable to charges of sloppiness and sentimentality, but Naess at least, who was trained by the logical positivists, exerts a restraining influence on these tendencies, though he does not entirely escape the charges. He is, moreover, a pleasant author to read. His writing is in some respects the equivalent to philosophy of what Herodotus is to history. He creates an atmosphere in which you feel that you are sitting before a fire perhaps and listening to this kindly old man, experienced in the ways of the world, telling you what his experience has taught him.
There are some important philosophical mistakes in the book, and I've written a paper about one of them (the idea of treating relations to our environment as constituents of our ourselves), but ECL remains invaluable as a relatively complete overview of what is involved in constructing a truly ecological worldview, based in an understanding of the interdependence of all living things and the capacity of human beings to identify themselves for loving concern. Naess therefore provides a good beginning for the rest of us who wish to think these matters through and, if finally going in a different direction that than indicated by Naess, still indebted to him for his trailblazing work.
There are some important philosophical mistakes in the book, and I've written a paper about one of them (the idea of treating relations to our environment as constituents of our ourselves), but ECL remains invaluable as a relatively complete overview of what is involved in constructing a truly ecological worldview, based in an understanding of the interdependence of all living things and the capacity of human beings to identify themselves for loving concern. Naess therefore provides a good beginning for the rest of us who wish to think these matters through and, if finally going in a different direction that than indicated by Naess, still indebted to him for his trailblazing work.
December 16, 2014
I agree with many of the things that the author says. But I have to say that it is a heavy book to read, I had a lot of trouble to follow in many parts.
In particular, I enjoyed his discussions on technology and technical optimism. I also agree totally with the belief in the inherent value of all living beings, regardless from their instrumental utility to humans, i.e. as means to an end. I understood that on my own, many years ago, but I still struggle to understand why it is so difficult to understand and accept by others. It is just common sense to me.
I cannot understand how so many continue to believe that we are at the center of everything, that everything revolves around us, that we do not need anything from other beings in this planet, and that whatever we ruined, we'll be able to fix. This continues to be, in my opinion, the dominant approach to "sustainability" and "sustainable development". Nature and its needs and rights are nowhere to be found.
In particular, I enjoyed his discussions on technology and technical optimism. I also agree totally with the belief in the inherent value of all living beings, regardless from their instrumental utility to humans, i.e. as means to an end. I understood that on my own, many years ago, but I still struggle to understand why it is so difficult to understand and accept by others. It is just common sense to me.
I cannot understand how so many continue to believe that we are at the center of everything, that everything revolves around us, that we do not need anything from other beings in this planet, and that whatever we ruined, we'll be able to fix. This continues to be, in my opinion, the dominant approach to "sustainability" and "sustainable development". Nature and its needs and rights are nowhere to be found.
March 5, 2010
From what I read about Arne Naess I was sure I was going to love this book to pieces, but I kinda wanted to *rip* it to pieces after page 30 or thereabouts. I forced my drooping eyelids open until page 60 or so, and then gave up. In terms of vocabulary and organization, this book is beyond unapproachable, even though the subject matter is fascinating. For anyone interested in deep ecology, I'd steer clear of this one and find something else. I still plan on giving Naess another chance, but this one just ain't gonna happen.
sounds-interesting
January 14, 2009I often seem to take someone's death as a recommendation for their work.
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