Journal of Agricultural Environmental Ethics, 2018
Anthropocentrism, in its original connotation in environmental ethics, is the belief that value i... more Anthropocentrism, in its original connotation in environmental ethics, is the belief that value is human-centred and that all other beings are means to human ends. Environmentally-concerned authors have argued that anthropocentrism is ethically wrong and at the root of ecological crises. Some environmental ethicists argue, however, that critics of anthropocentrism are misguided or even misanthropic. They contend: first that criticism of anthropocentrism can be counterproductive and misleading by failing to distinguish between legitimate and illegitimate human interests. Second, that humans differ greatly in their environmental impacts, and consequently, addressing human inequalities should be a precondition for environmental protection. Third, since ecosystems constitute the ''life-support system’’ for humans, anthropocentrism can and should be a powerful motivation for environmental protection. Fourth, human self-love is not only natural but helpful as a starting point for loving others, including nonhumans. Herein we analyze such arguments, agreeing with parts of them while advancing four counter-arguments. First, redefining the term anthropocentrism seems to be an attempt to ignore behavior in which humans focus on themselves at the risk of the planet. Second, if addressing human inequalities is a precondition for environmental protection, biodiversity protection will remain out of the scope of ethical consideration for an indefinite period of time. Third, anthropocentric motivations can only make a positive contribution to the environment in situations where humans are conscious of a direct benefit to themselves. Fourth, ‘self-love’ alone is an inadequate basis for environmental concern and action. We also explore the question of agency, shared responsibility, and a fair attribution of blame for our environmental predicaments.
Many authors have noted the role that anthropocentrism has played in creating humanity’s dysfunct... more Many authors have noted the role that anthropocentrism has played in creating humanity’s dysfunctional relationship with the natural world. As human hubris (excessive pride or self-confidence) is an ailment that contributes to the anthropogenic sixth mass extinction of Earth’s biodiversity, we argue instead for ‘harmony with nature’. In recent decades, even the conservation discourse has become increasingly anthropocentric. Indeed, justification for nature conservation has in part shifted from nature’s intrinsic value to ‘ecosystem services’ for the benefit of people. Here we call for a transformation to a more harmonious human-nature relationship that is grounded in mutual respect and principled responsibility, instead of utilitarianism and enlightened self-interest. Far from what Tennyson called ‘red in tooth and claw’, we argue nature is a mixture of cooperation as well as competition. We argue that the UN’s ‘Harmony with Nature’ program is an innovative and refreshing path for c...
Aquatic Conservation: Marine and Freshwater Ecosystems
In 1949, Aldo Leopold formalized the concept of the ‘land ethic’, in what emerged as a foundation... more In 1949, Aldo Leopold formalized the concept of the ‘land ethic’, in what emerged as a foundational and transformational way of thinking about natural resource management, biodiversity conservation, and stewardship in terrestrial systems. Yet, the land ethic has inherent linkages to aquatic ecosystems; Leopold himself conducted research on rivers and lakes, and freshwater ecosystems figured widely in his writing. We reflect on the land ethic and other aspects of Leopold's scholarship to identify key messages that provide insight into the stewardship and management of freshwater ecosystems around the globe. We also frame what we call the ‘freshwater ethic’ around Leopold's legacy. Although Leopold could not have envisaged the stressors affecting modern aquatic ecosystems, his core principles remain salient. These apply not only to ecosystem protection, but also to the ethics of modern conservation economics, sustainability, and the protection of natural capital, in which lake...
The Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (IPBES) has ... more The Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (IPBES) has become influential in biodiversity conservation. Its research is published widely and has been adopted by the United Nations and the Convention for Biological Diversity. This platform includes discussion about how values relate to biodiversity conservation. The IPBES emphasizes "relational values", connecting these with living a "good life," and "nature's contributions to people" (NCP); building upon ecosystem services (ES), which have dominated nature valuation for 15+ years. Although the IPBES acknowledges instrumental and intrinsic natural values, they purport that by adopting relational values, conservation will become more socially-and culturally-inclusive, moving beyond the "unhelpful dichotomy" between instrumental and intrinsic values. We wholeheartedly agree that conservation should become more inclusiveit should, in fact, morally include nonhuman nature. We argue that far from being half of an unhelpful dichotomy, intrinsic natural values are incontrovertible elements of any honest effort to sustain Earth's biodiversity. We find NCP to be mainly anthropocentric, and relational values to be largely instrumental. The "good life" they support is a good life for humans, and not for nonhuman beings or collectives. While passingly acknowledging intrinsic natural values, the current IPBES platform gives little attention to these, and to corresponding ecocentric worldviews. In this paper we demonstrate the important practical implications of operationalizing intrinsic values for conservation, such as ecological justice, i.e., "peoples' obligations to nature". We urge the IPBES platform, in their future values work, to become much more inclusive of intrinsic values and ecocentrism.
Ecocentrism is the broadest term for worldviews that recognize intrinsic value in all lifeforms a... more Ecocentrism is the broadest term for worldviews that recognize intrinsic value in all lifeforms and ecosystems themselves, including their abiotic components. Anthropocentrism, in contrast, values other lifeforms and ecosystems insofar as they are valuable for human well-being, preferences and interests. Herein, the authors examine the roots of ecocentrism and discuss its mixed history of international recognition. They argue that non-human nature has intrinsic value irrespective of human preferences or valuation, and they refute the claim that ecocentrism is misanthropic. They then summarize four key examples from the academic literature in which anthropocentrism fails to provide an ethic adequate for respecting and protecting planet Earth and its inhabitants. The authors conclude that ecocentrism is essential for solving our unprecedented environmental crisis, arguing its importance from four perspectives: ethical, evolutionary, spiritual and ecological. They contend that a social...
The unfolding crises of mass extinction and climate change call for urgent action in response. To... more The unfolding crises of mass extinction and climate change call for urgent action in response. To limit biodiversity losses and avert the worst effects of climate disruption, we must greatly expand nature protection while simultaneously downsizing and transforming human systems. The conservation initiative Nature Needs Half (or Half Earth), calling for the conservation of half the Earth's land and seas, is commensurate with the enormous challenges we face. Critics have objected to this initiative as harboring hardship for people near protected areas and for failing to confront the growth economy as the main engine of global ecological destruction. In response to the first criticism, we affirm that conservation policies must be designed and implemented in collaboration with Indigenous and local communities. In response to the second criticism, we argue that protecting half the Earth needs to be complemented by downscaling and reforming economic life, humanely and gradually reduci...
Anthropocentrism in Western (modern industrial) society is dominant, goes back hundreds of years,... more Anthropocentrism in Western (modern industrial) society is dominant, goes back hundreds of years, and can rightly be called ‘hubris’. It removes almost all moral standing from the nonhuman world, seeing it purely as a resource. Here, we discuss the troubling components of anthropocentrism: worldview and ethics; dualisms, valuation and values; a psychology of fear and denial; and the idea of philosophical ‘ownership’. We also question whether it is a truly practical (or ethical) approach. We then discuss three troubling examples of anthropocentrism in conservation: ‘new’ conservation; ecosystem services; and the IPBES values assessment. We conclude that anthropocentrism is fuelling the environmental crisis and accelerating extinction, and urge academia to speak out instead for ecocentrism.
Over the past 5 decades, scientists have been documenting negative anthropogenic environmental ch... more Over the past 5 decades, scientists have been documenting negative anthropogenic environmental change, expressing increasing alarm, and urging dramatic socioecological transformation in response. A host of international meetings have been held, but the erosion of biological diversity continues to accelerate. Why, then, has no effective political action been taken? We contend that part of the answer may lie in the anthropocentric ethical premises and moral rhetoric typically deployed in the cause of conservation. We further argue that it is essential to advance moral arguments for biodiversity conservation that are not just based on perceived human interests but on ecocentric values, namely, convictions that species and ecosystems have value and interests that should be respected regardless of whether they serve human needs and aspirations. A broader array of moral rationales for biodiversity conservation, we conclude, would be more likely to lead to effective plans, adopted and enfo...
We led a curriculum vitae (CV) clinic aimed at student participants attending the 28th Internatio... more We led a curriculum vitae (CV) clinic aimed at student participants attending the 28th International Congress for Conservation Biology (ICCB 2017) in Cartagena, Colombia. The CV Clinic was a pilot program consisting of resources to assist with developing an effective CV and involving preconference and at‐conference reviews of student attendees' CVs. Here, we explore our experiences in organizing the CV Clinic as well as nonparticipant and participant perceptions of the clinic. We used an online standardized interview form to gather qualitative data on nonparticipant and participant perceptions of the CV Clinic, and to explore how such a CV Clinic program could best align with student needs. Most respondents who submitted their CV for review ahead of ICCB 2017 (n = 9) found the template and guidance useful. Half of the respondents who did not participate in the CV Clinic perceived the clinic as duplicating services provided by their academic institutions. Both participant and non...
Conservation biology : the journal of the Society for Conservation Biology, Jan 15, 2017
In this Diversity article we take a closer look at the explicit ecocentric roots of conservation ... more In this Diversity article we take a closer look at the explicit ecocentric roots of conservation biology, and we note that a growing number of conservationists have recently voiced support for ecocentric natural value. We argue that although ecosystem services arguments may play an important role in stemming our biodiversity crisis, a true transformation of our relationship with nature ought to be based in part on ecocentric valuation; conservation biologists ought to continue to play a role in leading such a transformation. This article is protected by copyright. All rights reserved.
Journal of Agricultural Environmental Ethics, 2018
Anthropocentrism, in its original connotation in environmental ethics, is the belief that value i... more Anthropocentrism, in its original connotation in environmental ethics, is the belief that value is human-centred and that all other beings are means to human ends. Environmentally-concerned authors have argued that anthropocentrism is ethically wrong and at the root of ecological crises. Some environmental ethicists argue, however, that critics of anthropocentrism are misguided or even misanthropic. They contend: first that criticism of anthropocentrism can be counterproductive and misleading by failing to distinguish between legitimate and illegitimate human interests. Second, that humans differ greatly in their environmental impacts, and consequently, addressing human inequalities should be a precondition for environmental protection. Third, since ecosystems constitute the ''life-support system’’ for humans, anthropocentrism can and should be a powerful motivation for environmental protection. Fourth, human self-love is not only natural but helpful as a starting point for loving others, including nonhumans. Herein we analyze such arguments, agreeing with parts of them while advancing four counter-arguments. First, redefining the term anthropocentrism seems to be an attempt to ignore behavior in which humans focus on themselves at the risk of the planet. Second, if addressing human inequalities is a precondition for environmental protection, biodiversity protection will remain out of the scope of ethical consideration for an indefinite period of time. Third, anthropocentric motivations can only make a positive contribution to the environment in situations where humans are conscious of a direct benefit to themselves. Fourth, ‘self-love’ alone is an inadequate basis for environmental concern and action. We also explore the question of agency, shared responsibility, and a fair attribution of blame for our environmental predicaments.
Many authors have noted the role that anthropocentrism has played in creating humanity’s dysfunct... more Many authors have noted the role that anthropocentrism has played in creating humanity’s dysfunctional relationship with the natural world. As human hubris (excessive pride or self-confidence) is an ailment that contributes to the anthropogenic sixth mass extinction of Earth’s biodiversity, we argue instead for ‘harmony with nature’. In recent decades, even the conservation discourse has become increasingly anthropocentric. Indeed, justification for nature conservation has in part shifted from nature’s intrinsic value to ‘ecosystem services’ for the benefit of people. Here we call for a transformation to a more harmonious human-nature relationship that is grounded in mutual respect and principled responsibility, instead of utilitarianism and enlightened self-interest. Far from what Tennyson called ‘red in tooth and claw’, we argue nature is a mixture of cooperation as well as competition. We argue that the UN’s ‘Harmony with Nature’ program is an innovative and refreshing path for c...
Aquatic Conservation: Marine and Freshwater Ecosystems
In 1949, Aldo Leopold formalized the concept of the ‘land ethic’, in what emerged as a foundation... more In 1949, Aldo Leopold formalized the concept of the ‘land ethic’, in what emerged as a foundational and transformational way of thinking about natural resource management, biodiversity conservation, and stewardship in terrestrial systems. Yet, the land ethic has inherent linkages to aquatic ecosystems; Leopold himself conducted research on rivers and lakes, and freshwater ecosystems figured widely in his writing. We reflect on the land ethic and other aspects of Leopold's scholarship to identify key messages that provide insight into the stewardship and management of freshwater ecosystems around the globe. We also frame what we call the ‘freshwater ethic’ around Leopold's legacy. Although Leopold could not have envisaged the stressors affecting modern aquatic ecosystems, his core principles remain salient. These apply not only to ecosystem protection, but also to the ethics of modern conservation economics, sustainability, and the protection of natural capital, in which lake...
The Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (IPBES) has ... more The Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (IPBES) has become influential in biodiversity conservation. Its research is published widely and has been adopted by the United Nations and the Convention for Biological Diversity. This platform includes discussion about how values relate to biodiversity conservation. The IPBES emphasizes "relational values", connecting these with living a "good life," and "nature's contributions to people" (NCP); building upon ecosystem services (ES), which have dominated nature valuation for 15+ years. Although the IPBES acknowledges instrumental and intrinsic natural values, they purport that by adopting relational values, conservation will become more socially-and culturally-inclusive, moving beyond the "unhelpful dichotomy" between instrumental and intrinsic values. We wholeheartedly agree that conservation should become more inclusiveit should, in fact, morally include nonhuman nature. We argue that far from being half of an unhelpful dichotomy, intrinsic natural values are incontrovertible elements of any honest effort to sustain Earth's biodiversity. We find NCP to be mainly anthropocentric, and relational values to be largely instrumental. The "good life" they support is a good life for humans, and not for nonhuman beings or collectives. While passingly acknowledging intrinsic natural values, the current IPBES platform gives little attention to these, and to corresponding ecocentric worldviews. In this paper we demonstrate the important practical implications of operationalizing intrinsic values for conservation, such as ecological justice, i.e., "peoples' obligations to nature". We urge the IPBES platform, in their future values work, to become much more inclusive of intrinsic values and ecocentrism.
Ecocentrism is the broadest term for worldviews that recognize intrinsic value in all lifeforms a... more Ecocentrism is the broadest term for worldviews that recognize intrinsic value in all lifeforms and ecosystems themselves, including their abiotic components. Anthropocentrism, in contrast, values other lifeforms and ecosystems insofar as they are valuable for human well-being, preferences and interests. Herein, the authors examine the roots of ecocentrism and discuss its mixed history of international recognition. They argue that non-human nature has intrinsic value irrespective of human preferences or valuation, and they refute the claim that ecocentrism is misanthropic. They then summarize four key examples from the academic literature in which anthropocentrism fails to provide an ethic adequate for respecting and protecting planet Earth and its inhabitants. The authors conclude that ecocentrism is essential for solving our unprecedented environmental crisis, arguing its importance from four perspectives: ethical, evolutionary, spiritual and ecological. They contend that a social...
The unfolding crises of mass extinction and climate change call for urgent action in response. To... more The unfolding crises of mass extinction and climate change call for urgent action in response. To limit biodiversity losses and avert the worst effects of climate disruption, we must greatly expand nature protection while simultaneously downsizing and transforming human systems. The conservation initiative Nature Needs Half (or Half Earth), calling for the conservation of half the Earth's land and seas, is commensurate with the enormous challenges we face. Critics have objected to this initiative as harboring hardship for people near protected areas and for failing to confront the growth economy as the main engine of global ecological destruction. In response to the first criticism, we affirm that conservation policies must be designed and implemented in collaboration with Indigenous and local communities. In response to the second criticism, we argue that protecting half the Earth needs to be complemented by downscaling and reforming economic life, humanely and gradually reduci...
Anthropocentrism in Western (modern industrial) society is dominant, goes back hundreds of years,... more Anthropocentrism in Western (modern industrial) society is dominant, goes back hundreds of years, and can rightly be called ‘hubris’. It removes almost all moral standing from the nonhuman world, seeing it purely as a resource. Here, we discuss the troubling components of anthropocentrism: worldview and ethics; dualisms, valuation and values; a psychology of fear and denial; and the idea of philosophical ‘ownership’. We also question whether it is a truly practical (or ethical) approach. We then discuss three troubling examples of anthropocentrism in conservation: ‘new’ conservation; ecosystem services; and the IPBES values assessment. We conclude that anthropocentrism is fuelling the environmental crisis and accelerating extinction, and urge academia to speak out instead for ecocentrism.
Over the past 5 decades, scientists have been documenting negative anthropogenic environmental ch... more Over the past 5 decades, scientists have been documenting negative anthropogenic environmental change, expressing increasing alarm, and urging dramatic socioecological transformation in response. A host of international meetings have been held, but the erosion of biological diversity continues to accelerate. Why, then, has no effective political action been taken? We contend that part of the answer may lie in the anthropocentric ethical premises and moral rhetoric typically deployed in the cause of conservation. We further argue that it is essential to advance moral arguments for biodiversity conservation that are not just based on perceived human interests but on ecocentric values, namely, convictions that species and ecosystems have value and interests that should be respected regardless of whether they serve human needs and aspirations. A broader array of moral rationales for biodiversity conservation, we conclude, would be more likely to lead to effective plans, adopted and enfo...
We led a curriculum vitae (CV) clinic aimed at student participants attending the 28th Internatio... more We led a curriculum vitae (CV) clinic aimed at student participants attending the 28th International Congress for Conservation Biology (ICCB 2017) in Cartagena, Colombia. The CV Clinic was a pilot program consisting of resources to assist with developing an effective CV and involving preconference and at‐conference reviews of student attendees' CVs. Here, we explore our experiences in organizing the CV Clinic as well as nonparticipant and participant perceptions of the clinic. We used an online standardized interview form to gather qualitative data on nonparticipant and participant perceptions of the CV Clinic, and to explore how such a CV Clinic program could best align with student needs. Most respondents who submitted their CV for review ahead of ICCB 2017 (n = 9) found the template and guidance useful. Half of the respondents who did not participate in the CV Clinic perceived the clinic as duplicating services provided by their academic institutions. Both participant and non...
Conservation biology : the journal of the Society for Conservation Biology, Jan 15, 2017
In this Diversity article we take a closer look at the explicit ecocentric roots of conservation ... more In this Diversity article we take a closer look at the explicit ecocentric roots of conservation biology, and we note that a growing number of conservationists have recently voiced support for ecocentric natural value. We argue that although ecosystem services arguments may play an important role in stemming our biodiversity crisis, a true transformation of our relationship with nature ought to be based in part on ecocentric valuation; conservation biologists ought to continue to play a role in leading such a transformation. This article is protected by copyright. All rights reserved.
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Articles by John Piccolo
environmental protection. Fourth, human self-love is not only natural but helpful as a starting point for loving others, including nonhumans. Herein we analyze such arguments, agreeing with parts of them while advancing four counter-arguments. First, redefining the term anthropocentrism seems to be an attempt to ignore
behavior in which humans focus on themselves at the risk of the planet. Second, if addressing human inequalities is a precondition for environmental protection, biodiversity protection will remain out of the scope of ethical consideration for an indefinite period of time. Third, anthropocentric motivations can only make a positive contribution to the environment in situations where humans are conscious
of a direct benefit to themselves. Fourth, ‘self-love’ alone is an inadequate basis for environmental concern and action. We also explore the question of agency, shared responsibility, and a fair attribution of blame for our environmental predicaments.
Papers by John Piccolo
environmental protection. Fourth, human self-love is not only natural but helpful as a starting point for loving others, including nonhumans. Herein we analyze such arguments, agreeing with parts of them while advancing four counter-arguments. First, redefining the term anthropocentrism seems to be an attempt to ignore
behavior in which humans focus on themselves at the risk of the planet. Second, if addressing human inequalities is a precondition for environmental protection, biodiversity protection will remain out of the scope of ethical consideration for an indefinite period of time. Third, anthropocentric motivations can only make a positive contribution to the environment in situations where humans are conscious
of a direct benefit to themselves. Fourth, ‘self-love’ alone is an inadequate basis for environmental concern and action. We also explore the question of agency, shared responsibility, and a fair attribution of blame for our environmental predicaments.