Radical Environmentalism And Wilderness Preservation Guha Summary

Richard Louv uses Logos in several different ways throughout this selection. He collects research from many different studies, interviews parents, and finds sources from history. In his second chapter especially, he uses numerous examples of scientific experiments to back his point that people really do not have an adequate realization of the difference between humans and animals. In his third chapter, he conducted an interview with a parent who had moved to a certain neighborhood because of the abundance of outdoor areas. Louv uses this interview to illustrate his point that even if nature is available, it really is not supposed to be used for unstructured recreation. In his second chapter, he draws on U.S. Census Bureau reports to illustrate the decline of the family farm. He uses historical events and ideas to show his idea of the romanticizing of the American frontier. Through these concrete examples, he is able to persuade the reader that his ideas and theories are valid.

As a child, I unraveled nature’s beauty and existence. Each new experience brought me feelings of excitement and joy, sparkling my imagination and igniting my curiosity. It all seemed so large back then. Oceans appeared endless as they reached towards the horizon. Treetops seemed to make friends with the puffy-looking clouds as they soared to the sky. Over the years however, as I have grown older and life has become more complex, I am beginning to think less and less about the natural world around me. I glimpse sunset stuck in rush-hour traffic trying to return school after debate practices and only listen to the pitter-patter of the rain when there’s a storm outside. Forests and oceans seemed less appealing as they became intertwined with the urban development. In a way, I was becoming more and more distanced from the so-called nature. So, with an overwhelming desire for adventure and to escape the masses, my family and I drove to Big Bend National Park in Southwest Texas last summer.

Many people would find it easy to sympathize with the conservation of the natural, magnificent wilderness and all of its glory; and Subhankar Banerjee, the author of Arctic National Wildlife Refuge: Seasons of Life and Land, A Photographic Journey, uses that sympathy to gain the reader’s support in his claims. While his article does offer a very compassionate viewpoint with vivid imagery to capture the reader’s attention, it lacks strong logos arguments to back up his claims and falls victim to a few major logical fallacy points that injure his stance.

In Thomas Cole’s Essay on American Scenery, the reader is able to appreciate Cole’s predilection and love for the American scenery. It is his belief this scenery is superior to the European scenery, since the latter’s “primitive features of scenery have long since been destroyed or modified … to accommodate the tastes and necessities of a dense population.” However, Cole presents his audience with a gloomy prophecy about America’s future, which he believes will be the same as Europe’s. Still, while acknowledging that industrialization could eventually take over many natural regions, Cole is hopeful that nature will remain victorious, since it will still be predominant. Because of this, he advises the American people to take advantage of

It is a process of dehistoricization and deresponsabilization. To abandon the critique to capitalism, when it is most needed, since its logic is the main cause of the imminent human catastrophe, is the major fault of contemporary social science, the failure to confront the historical momentum in a stubborn denial of the importance to engage critically with the reality of the environment. (The Ecological Rift, Foster, p. 31).

In “The Trouble with Wilderness,” William Cronon illustrates the paradox within the notion of wilderness, describing that if wilderness is that which lies beyond civilization -- beyond humankind, then so is the notion of nature outside the realm of the human... that humans are therefore, unnatural. Further, he explains that if our concept of nature (and ultimately our concept of God) is outside of humanity, then our existence is synonymous with the downfall of nature. That wilderness is purely a construct of civilization is central to this argument.  For example, Cronon asserts that “the removal of Indians to create an ‘uninhabited wilderness’---uninhabited as never before in human history of the place---reminds us just how invented, just how constructed, the American wilderness really is” (pg.79). Instead of in isolation from civilization, Cronon finds that his most spiritual experiences with nature have always been closer to home… a sense of wildness (versus wilderness) can be found in one’s backyard, gazing from a front porch, and in the melding of the human experience with mother nature. One of Into the Wild’s final scenes drives home this idea by altering the literal point of view that main character, Chris McCandless, has had of both himself and of the world since the beginning of his two year journey.  Into the Wild attempts to dramatizes Cronon’s argument to rethink wilderness; we will examine how the film succeeds, and where it fails, to support its premise.

Through removal and technology, humans have started to become isolated from the wilderness and the nature around them. This view distinctly contrasts with Thoreau’s perspective. “Though he [Thoreau] never put humans on the same moral level as animals or trees, for example, he does see them all linked as the expression of Spirit, which may only be described in terms of natural laws and unified fluid processes. The self is both humbled and empowered in its cosmic perspective,” states Ann Woodlief. The technologies that distract and consume us, and separate us from the natural world are apparent. Many people and children ins cities have seen little to no natural-grown things such as grass and trees. Even these things are often domesticated and tamed. Many people who have never been to a National Park or gone hiking through the wilderness do not understand its unruly, unforgiving, wild nature. These aspects, thought terrifying to many, are much of why the wilderness is so beautiful and striking to the human heart. “Thoreau builds a critique of American culture upon his conviction that ‘the mind can be permanently profaned by the habit of attending to trivial things, so that all our thoughts shall be tinged with triviality,’” pronounces Rick Furtak, quoting Thoreau’s Life

Wilderness in its true state is lush, sleek, and channels water. It is because of its true natural state that is has the ability to generate billions of dollars into America’s recreational economy. One provident example, is the San Gabriel Wilderness in California. Now of course protecting this land has natural benefits,

According to William Cronon’s “The Trouble with Wilderness”, the main concerns with the wilderness term being humanly constructed and lack of concern with the local environments. Cronon emphasize much of the historical and philological meanings of wilderness as a human construct via spiritual and religious perspectives. He desired for people stop putting so much emphasis on the above and beyond that is out of our reach and focus on the present. He pushed this into the idea of one should start putting emphasis and care into one’s own environment rather than just focusing on environments beyond the local one. He believes change should start locally.

The modern Environment Movement began with the passing of the Wilderness Act of 1964. The act established a National Wilderness System and created 9 millions acres. The main influence and writer of the act Howard Zahniser, who felt that we needed wilderness as it takes us away from technology that gives us perspective of mastering the environment rather than being a part of it (Nash, 2001). With the passing of the act Americans questioned both preservation and conservation. A new culture emerged in America that rejected societal norms and praised independence and freedom. This culture developed in the youth of America and sparked change in preservation growth and the overall outlook of wilderness.

Yet Americans in this period also revered nature and admired its beauty; the spirit of nationalism fed the growing appreciation of the uniqueness of the American wilderness

Val Plumwood in her essay “Paths Beyond Human-Centeredness,” illustrates the impact that humans have on nature and non-animals when it comes to preserving environments. Understanding that nature has it’s living properties that let it thrive among its resources allows for people to grasp the complexities that come about when construction companies destroy the environment in which they work. Plumwood uses the term dualism to refer to the sharp distinction between two classes of individuals. There is the high class, which is considered as the “One.” In contrast, the other side of the division consists of individuals that are classified as lower and are subordinates to the “One” as “Others.” This account on dualism allows the reader to understand how humans can significantly alter the environment because of the way they perceive its resources and inhabitants. Plumwood defines five characteristics that illustrate the oppressive actions that change the connection between human relations and the relationship between humans and nature.

On the other hand, deep ecology worldview has distinct perspectives that first started in the early 70s with work of Nowegian philospher Arne Naess and ecologist Bill Devall. Together, along with philospher George Sessions put together five principles of understanding of deep ecology. Firstly, they believe that human and nonhuman life have essential

Another adjustment to the microscope, and we can examine Leopold's biocentric opinion of how environmental ethics should be governed. His approach enlarges the moral category to include soils, waters, plants and animals and claims our obligation is to preserve the integrity, stability and beauty of the biotic community. Philosophers Devall and Sessions further define the biocentric view with the concept of deep ecology. Devall and Sessions argue that "the well-being and flourishing of human and non-human life have value in themselves. These values are independent of the usefulness of the non-human world for human purposes." (503)

White’s thesis in The Historical Roots of our Ecological Crisis states that in order to confront the expanding environmental crises, humans must begin to analyze and alter their treatment and attitudes towards nature. The slow destruction of the environment derives from the Western scientific and technological advancements made since the Medieval time period. “What people do about their ecology depends on what they think about themselves in relation to things around them” (RON p.7). Technology and science alone will not be able to save humans until we adjust the way of thinking and suppress the old ideas of humans power above nature. Instead, we need to learn how to think of ourselves as being