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"We are very much
entrenched in the dark caverns of our culture, and deny the Natural world
outside our minds.
We are indeed an alienated lot.
We live in
darkness for we do not know who we are.
We identify ourselves with ego,
what we think we are.
But, we are much more than that.
As we
read this article, billions of actions are occurring.
Cells mutate,
food is digested, heart rate is monitored; signals travel between
brain and
heart." - Burl Hall |
"Many religious symbolisms
see the cosmic creation or its completion as the sacred union (hierogamy)
between the Sky-God and the
Earth-Mother.
Marriage becomes an
imitation of the cosmic
hierogamy." - Mircea Eliade
"I have occasional visits on
long winter evenings, when the
snow falls fast and
wind howls in the wood, from an old settler and
original proprietor, reported to have dug Walden Pond, stoned it, and fringed
it with pine woods.
He
tells me stories of old
times and of a new
eternity.
Between us we manage to pass
a cheerful evening with
social mirth and pleasant
views of things, even without apples or cider, a most wise and
humorous friend, whom I love
much, who keeps himself secret.
Though he is thought to be
dead, none can show
where he is buried.
An
elderly dame dwells in my neighborhood, invisible to most, in whose
odorous herb garden
I stroll sometimes, gathering
and listening to her fables.
She has a genius of unequaled fertility, and her
memory runs to
antiquity, and she can tell me the
original of every fable, and
on what fact every one is founded, for the incidents occurred when she was
young.
A ruddy and lusty
old dame, who delights in all weathers and seasons, and is likely to
outlive all her children yet." -
Henry David Thoreau
Ecology is a science that
attempts this feat of thinking in a plane perpendicular to Darwin.
Ecology is an infant just learning to talk, and, like other infants, is
engossed with its own coinage of big words.
Its working days lie in the
future.
Ecology is destined to become the lore of Round River, a
belated attempt to convert our collective knowledge of biotic materials into a
collective wisilom of biotic navigation.
This, in the last analysis, is
conservation.
Conservation is a state of harmony between men and land.
By
land is meant all of the things on, over, or in the earth.
Harmony with
land is like harmony with a friend; you cannot cherish his right hand and chop
off his left.
That is to say,
you can not love game
and hate predators; you cannot conserve the waters and waste the ranges;
you cannot build the forest and mine the farm.
The land is one
organism.
Its parts, like our own parts; compete with each other and
cooperate with each other.
Competitions are as much a part of the inner
workings as the cooperations.
The outstanding scientific
discovery of the twentieth
century is not television, or radio, but rather
the complexity of the land
organism.
If the land mechanism as a whole is good, then every part
is good, whether we understand it or not.
If the biota, in the course
of aeons, has built something we like but do not understand, then who but a
fool would discard seemingly, useless parts?
To keep every cog is the
first precaution of tinkering." - Aldo Leopold
conservation is defined as:
to
protect from loss or harm
to
use carefully or sparingly, avoiding waste
to keep in a safe or sound
state; to save; to preserve; to protect
The Land Pyramid
"An ethic to
supplement and guide the economic relation to land presupposes the existence of
some mental image of land as a biotic mechanism.
We can be ethical only
in relation to something we can see, feel, understand, love, or otherwise have
faith in.
The image commonly employed in conservation education is 'the
balance of nature.'
For reasons too lengthy to detail here, this figure
of speech fails to describe accurately what little we know about the land
mechanism.
A much truer image is the one employed in ecology: the
biotic pyramid.
I shall first sketch the pyramid as a symbol of land,
and later develop some of its implications in terms of land-use.
Plants
absorb energy from the sun.
This energy flows through a circuit called
the biota, which may be represented by a pyramid consisting of layers.
The bottom layer is the soil.
A plant layer rests on the soil,
an insect layer on the plants, a bird and rodent layer on the insects, and so
on up through various animal groups to the apex layer, which consists of the
larger carnivores.
The species of a layer are alike not in where they
came from, or in what they look like, but rather in what they eat.
Each
successive layer depends on those below it for food and often for other
services, and each in turn furnishes food and services to those above.
Proceeding upward, each successive layer decreases in numerical
abundance.
Thus, for every
carnivore there are hundreds of his prey, thousands of their prey, millions of
insects, uncountable plants.
The pyramidal form of the system reflects
the numerical progression from apex to base.
Man shares an intermediate
layer with the bears, raccoons, and squirrels which eat both
meat and vegetables.
The
lines of dependency for food and other services are called food chains.
Thus soil-oak-deer-Indian is a chain that has now been largely
converted to soil-corn-cow-farmer.
Each species, including ourselves,
is a link in many chains.
The deer eats a hundred plants other than
oak, and the cow a hundred plants other than
corn.
Both,
then, are links in a hundred chains.
The pyramid is a tangle of chains
so complex as to seem disorderly, yet the stability of the system proves it to
be a highly organized structure." - Aldo Leopold, Sand County
Almanac
Fundamental to natural
selection is the idea of change by common descent.
This implies living
organisms are related to each other.
Looking back we find descent from a
common ancestor.
Aristotle's Great Chain of Being suggested each
species is formed individually with its own purpose and place and no species
evolve into a new species.
Evolution by natural selection is a purely
mechanistic theory of change that does not appeal to any sense of purpose or a
designer.
There is no foresight or purpose in nature, and there is no
implication that one species is more perfect than another.
There is
only change driven by selection pressures from the
environment.
Thomas Aquinas, borrowing from
Aristotle, devised an
ingenious two-step strategy for
deciding whether an action
is moral.
Step one: look at
what happens 'always or for the most part' in nature to
determine its laws.
That
investigation will reveal the natural
and proper 'functions' of organs and activities:
those that Nature, so to speak,
'intended'.
(If Nature is another name for
God, then 'intent' can even be taken literally.)
Step two: use the
resulting observations to determine
what we ought to do – and especially
what we ought not to
do – according to whether it was
found to be 'natural' or 'unnatural' in step one.
Aquinas' strategy,
still holding sway in the
Vatican while claiming to be the
doctrine of natural law, is
a slippery example of
'bait-and-switch'.
In step one, the word 'law' seems to be used as
in science, to refer to descriptive generalisations
about what actually happens.
In step two, however, the word's
meaning is closer to that of 'legislation'.
Laws of this second sort are
promulgated and often
broken.
Laws of
the first sort cannot be broken, even when
specifying
probabilities.
Laws of one kind are about
the facts of nature; laws of the
other kind are about how we
should change those facts.
"For one to prosper,
all must prosper" does not suggest equality.
It does suggest those materially
better off than their brethren, share.
A plutocrat of the
transnational elite asked
Sengai Gibon to write something for the continued prosperity of his extended
family and retainers so that it might be
treasured from generation to
generation.
Sengai Gibon obtained a large sheet of paper and wrote:
"Father dies, son dies,
grandson dies."
The plutocrat
became very angry.
"I asked you to write something for the happiness
of my family!"
"Why do you make such a joke of this?"
"No joke
is intended," explained Sengai Gibon.
"If before you yourself die your
son should die, this would grieve you greatly.
Should your grandson
pass away before your son, you both would be broken-hearted.
If your
family,
generation after generation,
passes away in the
order
as I have laid out,
it will be the natural course of
life.
I call this real prosperity." |
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and is responsible for the coλλapse of moraλs, the eg●
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Civilization is based on coöperation. Coöperation with
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American social mores and values have
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