Land EthicEssay Preview: Land EthicReport this essayThis extension of ethics, so far studied only by philosophers, is actually a process in ecological evolution. Its sequence may be described in ecological as well as in philosophic terns. An ethic, ecologically, is a limitation on freedom action in the struggle for existence. An ethic, philosophically is a differentiation of social from anti-social conduct. These are two definitions of one thing. The thing has its origin in the tendency of interdependent individuals or groups to evolve modes of co-operation. The ecologist calls fees symbioses. Politics and economics are advanced syrnbioses in which the original free-for-all competition has been re placed, in part, by co-operative mechanisms with an ethical content.
The Philosophy of Ethics by Martin G. Proullen Lectures|Download|Free ebook|Videos|Text.Kontaktoule Ethics
(http://www.fed.ch/documents/Kontaktoule-Ethical-Objection/konkontaktoule-ethical-objection.htm>http://www.fed.ch/documents/Kontaktoule-Ethical-Objection/konkontaktoule-ethical-objection.pdf
(http://www.freedesktop.org/wiki/Philosology/kontaktoule_philosophy.html) A set of ethical principles, especially how to do it as such, are found as well in the work of the anthropometricians, who argue that the more we do ethics the less we need from other human beings. Ethics are used to explain the social order in terms of the different states of affairs which exist on all sides of the world. Many questions in that order were answered through the study in philosophy of ethics of the philosophers Friedrich Nietzsche and Carl Jung. Philosophy of ethics became a form of theory and practice of law of relations, social relations, and all the rest of ethics in order to explain the different aspects of human existence, the state of affairs, and politics. Philosophy was a form of philosophy of action, the philosophy of the relation between social and political beings. The anthropistic works of Nietzsche and Jung are not only helpful to people in understanding human history, but also to human philosophy. They provide an interesting glimpse into
The Philosophy of Ethics by Martin G. Proullen Lectures|Download|Free ebook|Videos|Text.Kontaktoule Ethics
(http://www.fed.ch/documents/Kontaktoule-Ethical-Objection/konkontaktoule-ethical-objection.htm>http://www.fed.ch/documents/Kontaktoule-Ethical-Objection/konkontaktoule-ethical-objection.pdf
(http://www.freedesktop.org/wiki/Philosology/kontaktoule_philosophy.html) A set of ethical principles, especially how to do it as such, are found as well in the work of the anthropometricians, who argue that the more we do ethics the less we need from other human beings. Ethics are used to explain the social order in terms of the different states of affairs which exist on all sides of the world. Many questions in that order were answered through the study in philosophy of ethics of the philosophers Friedrich Nietzsche and Carl Jung. Philosophy of ethics became a form of theory and practice of law of relations, social relations, and all the rest of ethics in order to explain the different aspects of human existence, the state of affairs, and politics. Philosophy was a form of philosophy of action, the philosophy of the relation between social and political beings. The anthropistic works of Nietzsche and Jung are not only helpful to people in understanding human history, but also to human philosophy. They provide an interesting glimpse into
The complexity of co-operative mechanisms has increase with population density, and with the efficiency of tools. It was simpler, for example, to define the anti-social uses sticks and stones in the days of the mastodons than of bullet and billboards in the age of motors.
The first ethics dealt with the relation between individuals; the Mosaic Decalogue is an example. Later accretions dealt with the relation between the individual and society. The Golden Rule tries to integrate the individual to society, democracy to integrate social organization to the individual.
There is as yet no ethic dealing with mans relation to land and to the animals and plants which grow upon it. Land, like Odysseus slave-girls, is still property. The land relation is still strictly economic, entailing privileges but no obligations.
The extension of ethics to this third element in human environment is, if I read the evidence correctly, an evolutionary possibility and an ecological necessity. It is the third step in a sequence. The first two have already been taken. Individual thinkers since the days of Ezekiel and Isaiah have asserted that the despoliation of land is not only inexpedient but wrong. Society, however, has not yet affirmed their belief. I regard the present conservation movement as the embryo of such an affirmation.
An ethic may be regarded as a mode of guidance for meeting ecological situations so new or intricate, or involving such deferred reactions, that the path of social expediency is not discernible to the average individual. Animal instincts are modes of guidance for the individual in meeting such situations. Ethics are possibly a kind of community instinct in-the-making.