Nature Culture Dualism

As Professor Foster explained the core of the needed ecological revolution is in viewing the world ecologically, which involves recognizing that modern human societies are ecosystem-dependent and thus rejecting the assumption that societies are “exempt” from the forces of nature. The wrong conceptual thinking that our technology and economic system can find solutions to our problems, recalls the Midas Effect in which Gold (THE CAPITAL) becomes more important than Life (Human beings and Planet Earth), where “the logic of capital accumulation runs in direct opposition to environmental sustainability” (The Ecological Rift, Foster,

Rachel Carson’s Man and the Stream of time possesses enlightening perspectives of nature that have been marinating in her mind for ten years. Her writing reflects upon the effects that man has on nature and the role he plays in the ever changing environment. Her sole observation is that it is man’s nature to want to conquer the world, but nature is not one to be conquered. The writer affirms that nature is an entity that must be dignified, Like English poet Francis Thompson said, “Thou canst not stir a flower without troubling of a star.” Most environmentalist would agree that nature is not stationary, we cut the trees now today, its not just the trees that disappear ten years from now. As humanity advances, we create a multitude of

In a chilling recollection of mankind’s current misdeeds towards the environment in “The End of Nature,” McKibben’s call for action is one paramount to the survival of the human race. In essence, McKibben argues that the futures of both nature and ourselves are delicately yet undeniably interconnected. Furthermore, he urges that “we” (ALL humans) are the deciding chip in said bond. By doing so, McKibben implies that action must be situated if we are to expect any change in such bleak a situation. This argument can clearly be found when McKibben speaks out on a myriad of environmental issues in the past, present, and future. McKibben begins to accustom readers to a pattern in which human ignorance juts out from past environmental experiences.

The interconnection between the human race and nature is complex, and can be interpreted an infinite amount of ways. Mark Jenkins’ ‘King of the Dirtbags’ and Wendell Berry’s ‘An Entrance to the Woods’ are both very similar in the ways they represent philosophical ideas regarding the relationship between the modern man and nature. Both literary pieces discuss the benefits of simplicity, and explain how mankind has a tendency to overcomplicate much of what they develop. The two authors also share the idea in their writings that the ability to adapt to different environments is a crucial trait in evolution and progression as a society. Another major concept that is prevalent in both of the author’s pieces is that man must be able to reach beyond his comfort zone to understand nature’s consistency throughout time.

In the beginning God created the heavens and the earth. “Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters” (Gen 1:1-2). Paul states in Romans 1:20 that Gods invisible attributes, eternal power, and divine nature are clearly understood by the visible things that God has made in this world. God’s redeemed, should show a concern for the care of nature. Nature suffers because it is a casualty of sin, not because it is naturally evil. The world should anticipate a time when God shall deliver creation from the wrath of sin (8:19, 21). Nature “waits in eager expectation for the children of God to be revealed” (8:19). 133

Martin’s (1996) continuum is a useful tool which can be used to position an individual’s perspective of nature on a scale from one, seeing nature as an object, to five, seeing nature as a subject. At the low end of the scale, Martin describes a human-nature relationship where nature purely acts as a playground or gym for humans (Martin, 1996). This relationship type can be associated with anything where humans have a vantage point (Dyer & Gunnell, 1993), and can be seen within Christianity. The second lowest relationship outlined on the continuum is where humans begin to see nature as a beautiful and natural place. This view point of nature can primarily be connected to people viewing national parks as valuable storehouses and museums (Martin, 1996). From this stage of Martin’s (1996) continuum, it becomes identifiable that from this point onward, humans gain more respect, appreciation

Even though we separated ourselves from nature in the attempt to salvage some beauty in the world we still “began to alter places where we were not,” through by-products of our industrialized society. (Mckibben XX) Mckibben says “it is also true that we are apart of nature” (Mckibben XXI) while Cronon wants us to see that “wilderness is more a state of mind than a fact of nature.” (Cronon 493) While Cronon wants humans to separate themselves from the wild, Mckibben asks us to confront nature head on. We are apart of it and“we possess the possibility of self-restraint” so we still have the means to stop abusing the natural order. In order to do this “we would need to change the ways we move ourselves around, the spaces we live in, the jobs we perform.” (Mckibben XXII) We can start by thinking of practical ways to affect the environment positively, starting in the

The Western world is the dominant society with specific parameters for modernity, which understands nature-people relationships from a perspective that is grounded on human domination over the environment. Nature is regarded as a provider of resources (e.g. oil, timber, cupper, rubber, etc.) for the profit and greed of a market-based economy that seeks infinite development. Consequently, the human-nature relationships are subject-object, implying

Lynn White Jr. is a medieval historian. He talks about how the western world change how we treat the environment, especially by western religion. White starts by giving the history of technology around the world, for example, the clock. He also talks about the different people who were involved with helping technology growing into what we know now. He goes into his subject of Medieval and it View of Man and Nature. He explain, “This, distribution of land was based no longer on the needs of a family but, rather, on the capacity of a power machine to till the earth. "Man's relation to the soil was profoundly changed. Formerly man had been part of nature; now he was the exploiter of nature." Pg four because of technology men was no longer part of Nature anymore. White has also say that religions especially Christianity change how men think. He explains “ If so, then modern Western science was cast in a matrix of Christian theology.” pg 5 That Western Christian is how people will see the environment. White believed to solve this problem is to think of an alternative

Since the beginning of the industrial age, the scientific enquiry has largely been limited to a materialistic understanding of natural and technological processes. At one stage, science comprised the spiritual sciences of Alchemy and Metaphysics. With the taking of the industrial path, the spiritual enquiry was neglected by the mainstream scientific establishment. Technology has become increasingly complex without questioning its basic foundations and long term effects, and has moved further and further away from the simple basic workings of nature. Environmental, pollution, exploitation and dereliction have intensified with the increase in sophistication of technology.

In this text, Cronon analyzes the concept of nature in today’s society. Cronon begins by discussing his bird's-eye view (from a Boeing 727) of the wildfires that were raging in Southern California in 1993. The author explains that he was on his way to a residential seminar at UC Irvine. One of the goals of this seminar was to explore contemporary environmental problems from an interdisciplinary perspective. The concept of nature and the environment is discussed in the text and popular ideas involving these terms are challenged; specifically the idea of nature as something that is pure and stable. Cronon goes on to suggest that the way we view nature is connected to our values, and our conflicting assumptions of nature can be detrimental to

times and the present day, we must change the way we interact with our environment. Whether

Christian voice is correcting them or proclaiming the biblical model of man’s relationship to nature which: is unique and superior to the dominant free-market and environmentalist models. . According to Gardner and Stern (1996), in that place are exclusive approaches that have power to be implemented in companionships search to defend the environment. One like approach may take a closer look at holy and regarding duties beliefs and the effects of these beliefs on the environment. The idea to create values and beliefs in environmental issues are important components of having a safer and enjoyable world for its people and the world they live in. Christian and non-Christian, at hand, must see the environment and the shortcoming of business by reason of a proper conversion to an act or purpose of and preservation of the wealth the planet has to support life. Christians as the Bible originate directing the eye to what has to be published by word force in reference to human natures dependence and bounden duty to the nature and its resources. As Christians we should do what ever it takes to make sure this earth glorify God. If we are careless about science and economics — not caring about how they work and what they describe, creation’s economy will suffer (Christians Research Institute).

McFague poses the question “Is the environment a religious issue?” Many Americans believe that our deteriorating planet can be solved by science and new technology. It isn’t that simple. The environmental crisis involves all people with all areas or expertise and religions. It is about applying “household rules” to keep the planet flourishing: take only your share, clean up after yourself, and keep the house in good repair for those to come. There are two worldviews, neoclassical economics and ecological economics. McFague presents reasons why ecological economics is more beneficial to flourishing the planet. Neoclassical economics sees humans on the planet as individuals drawn together to fully make use of natural resources. Ecological economics sees the planet as a community that survives only through the interdependence of all its parts, human and nonhuman. Ecological economics concerns the health of the whole planet. This view helps us to picture ourselves not as isolated individuals but as housemates. McFague response to the environmental crisis is in four steps. First, we should become conscious of neoclassical economics as a model of how to allocate scarce resources. Second, we need to suggest some visions of the good life that are not consumer-dominated, visions that are just and stainable. Third, we need to publicly advocate the ecological model as the more just and sustainable one for our society. Lastly, we should rethink what the ecological economic context would mean for the basic doctrines of Christianity. The planet will flourish with this ecological

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