The Land Ethic, By Aldo Leopold, Gifford Pinchot, And John Muir

Although Leopold’s love of great expanses of wilderness is readily apparent, his book does not cry out in defense of particular tracts of land about to go under the axe or plow, but rather deals with the minutiae, the details, of often unnoticed plants and animals, all the little things that, in our ignorance, we have left out of our managed acreages but which must be present to add up to balanced ecosystems and a sense of quality and wholeness in the landscape.

that have been compelled to care for their forests by systematic managing. He also says that, “In their natural condition, or under wise management, keeping out destructive sheep, preventing fires, selecting the trees that should be cut for lumber, and preserving the young ones, these forests would be a never failing fountain of wealth and beauty” (360). We can clearly notice that nature is important to him. His writings moved presidents, and congressmen, “Any fool can destroy trees. They cannot run away; and if they could, they would still be destroyed—chased and hunted down as long as fun or a dollar could get out of their bark hides……-God has cared for these trees…but he can not save them from fools – only Uncle Sam can do that.”

“American seemed to think nothing of remarking nature for the sake of progress”, Alexis de Tocqueville, a French diplomat commented when he was visiting the United States in 1831. While the American people were overwhelmed by pride and pleasure from their achievement in making industrial and economic progress, the environment was harmed in an alarming speed. Landscape was transformed, and forests were destroyed due to industrialization. By 1990, only a fraction of the United States Virgin forests were still standing. Farmers cleared trees to plant crops, and loggers cut down large areas of woodland for business profits. More than that, the most horrific thing was the government was willing to encourage loggers to exploit the forests resources by selling them large plots of land in the North West. In other words, the government was inviting loggers to destroy the landscape. Besides the loss of forests, the increasing number of ranching boosted the erosion of landscape. Crops were

In Wallace Stegner’s “Wilderness Letter,” he is arguing that the countries wilderness and forests need to be saved. For a person to become whole, Stegner argues that the mere idea of the wild and the forests are to thank. The wilderness needs to be saved for the sake of the idea. He insinuates that anyone in America can just think of Old faithful, Mt. Rainier, or any other spectacular landform, even if they have not visited there, and brought to a calm. These thoughts he argues are what makes us as people whole.

John Muir was a muckraker who protested against the expansion of people and animals that would ruin our soon to be national parks. Muir was a man that loved to explore natural formations in nature and traveled around the world to see as much natural land as possible. As he traveled around the world, he found out that California was his place to live. In California, his favorite places to explore and watch were the Sierra Nevada Mountains and Yosemite. As more and more settlers moved West, the land that Muir loved was soon to be destroyed by herds of animals and people looking for a place to build their homes. Muir wrote most of his 300 articles and 10 major books in Oakland, California. In Muir’s writings, he elegantly

Thoreau is a hugely influential character in the history of America, helping to define American thought and continue to inspire our modern ideas and authors. “Countless contemporary nature

The concept of property has long been one of the most crucial aspects for the U.S. citizens, as it is a major part of the Constitutional, and, therefore, human rights. Although the perception and understanding of “property” have been considerably changed, especially in terms of political and philosophical vision, it still has a particular meaning for the Americans. In general, the idea of property is the question of the political thought and conceptualized thinking common for the United States. In most cases, its transformations are connected to the introduction of capitalism and related governmental decision in politics. Therefore, as any other topic, the value of property has undergone harsh debates. In particular, such important figures as James Fenimore Cooper, Ralph Waldo Emerson, and Walt Whitman have developed a fundamental scope of analyses with regard to the property rights in America.

Additionally, Royal gives clarification for Native Americans’ positive stereotypes. He explains, “ But this is far from modern concepts of ecology. Native Americans in fact overhunted deer and beaver even before the arrival of the white man, and did not seriously try to preserve the resources in the vicinity of their villages. As a result, the typical woodland village, having exhausted local soil and game, had to move on average every eight to 10 years” (Royal 47). Although the Native Americans did not destroy the environment like Europeans on such a large scale, they are not trying to protect the environment either. This opposes the stereotypes that Native Americans are model ecologists. Royal also examines the inhumane sides of Native American tribes. Royal reveals, “The

The book “Changes in the Land” by William Cronon in summary is based on environmental history where science, social science, the way society affects human nature and vice-versa is all combined into his narrative. With that being said, he believed that humans are dependent on nature, and nature is something that’s either made or broken by humans. Same goes for vegetation and land area. He wrote about conflicts between two cultures, where when the settlers came in to New England, they took over the Native American’s home. The power the settlers had over the Native Americans grew so strong that it got to a point where the rule of usufruct was put in place, where Native Americans could make use of any natural resource on earth as long as it wasn’t being needed by another person.

Roderick Frazier Nash’s book, Wilderness and the American Mind, compiled contemporary debates about wilderness by outlining the changing positions concerning wilderness throughout history. In chapter 11, “Aldo Leopold: Prophet,” Nash discuses Aldo Leopold’s house metaphor. Here, Leopold refers to six vacant lots and what it would mean to build houses on all six lots. He describes how the first few houses might make sense; however once you build upon all six lots you no longer remember the meaning of the homes. He argues that they somehow the sixth house would become “stupidity.” Conversely, I disagree with this theory. I feel each house, so to speak, is built differently and suits different needs and wants. Just as in the wilderness,

“We must protect the forests for our children, grandchildren and children yet to be born. We must protect the forests for those who can't speak for themselves such as the birds, animals, fish and trees" Chief Qwatsina’s of the Lakota Tribe. The plain natives, a respectful people, took from the land what they needed and always gave back. The settlers that came thought they were smarter and more advanced than the natives, and viewed the natives as being inferior. In reality it was the exact opposite. It was the settlers that had forgotten that the most basic way of life was the smartest way of life. The settlers were clouded by their “vast knowledge” that they convinced themselves that their way of life was the best and only way of life and

John Muir is best known for his efforts to preserve the wilderness of the United States, which greatly contributed to the preservation of countless natural areas of the US through the National Parks Service. During his travels across the country and abroad, Muir recorded his thoughts and beliefs about nature and the fundamental connection people share with the earth. By voyaging into the wild and shedding the restraints and ideals of modern society, Muir argues that people can expand their understanding of the world and experience life to its full potential through immersing themselves in nature.

Within Aldo Leopold’s Thinking Like a Mountain and Annie Dillard’s Living Like a Weasel there is a communal theme, which incorporates the conflict between people and nature. Throughout Dillard’s piece, she uses comparisons between the life of humans and the life of a wild weasel while applying the theme of freedom of choice. After an unexpected encounter with a weasel, Dillard concludes that humans can learn from the wild freedom of weasel. She states, “...I might learn something of mindlessness, something of the purity of living in the physical senses and the dignity of living without bias or motive” (Dillard 8). In Aldo Leopold’s writing, his overall motive is to communicate to the reader that we humans must not destroy the wilderness, as

The Agrarian Standard, an essay written by Kentucky author Wendell Berry, was published in Citizenship Papers on January 1st, 2002. The book this essay was published in served as a response to 9/11 and a reflection of our country. Berry resides in Port Royal, Kentucky, where he lives with his wife Tanya. His family runs a non-profit organization focused towards practicing agrarianism: a social or political movement designed to bring about land reforms or to improve the economic status of the farmer (Merriam-Webster online dictionary.) Berry has been discussing his belief in agrarianism throughout his 45-year literary career, through poems (Sabbaths- 1979, IV), speeches (“It All Turns On Affection”), and essays such as this one.

Having established his state of nature, Locke begins his description of the formation and transition to society, and appropriately starts with a discussion of property. “God, who hath given the World to Men in common, hath also given them reason to make use of it to the best advantage of Life, and convenience.” (Locke, Second Treatise, V.26). Here, Locke does little more than apply natural law (self preservation) to what he sees around him (land), but in doing so, makes a groundbreaking shift. He reveals that, following from natural law, men have a right to use what they have around them to further their own preservation and lives. In addition, man has an inherent, and obvious, possession of himself and all that comes with it, including, and most importantly, labor. “The Labour of his Body, and the Work of his Hands, we may say, are properly his.” (Locke, Second Treatise,