Review of Curry's Ecological Ethics: An Introduction

BOOK & MOVIE REVIEWS Ecological Ethics: An Introduction. 2nd ed. Fully Revised & Expanded Patrick Curry, Polity Press (2011) In this second edition of Ecological Ethics, Patrick Curry contributes both an original perspective to the ield of environmental philosophy as well as an accessible comprehensive introductory text for undergraduates and the reading public. In it he attempts to maintain a balance between scholarly rigor and argument, introductory accessibility, practical applicability, and enthusiastic persuasion. He surveys the ield from his own favored perspective, which he calls a post-secular “Left Ecocentrism” or “Deep Green heory.” he title of the book makes this evident, where “ecological ethics” difers from “environmental ethics” by supporting a “metaphysical and/or political philosophy centred on nature,” one that is “relational” and “relexive” rather than anthropocentric (7-8). Following an engaging introductory chapter are chapters on ethics, schools of ethics, and value, where Curry introduces the now standard trinity of ethical theories (deontological, consequentialist, and virtue ethics), closing with a discussion of the contrast between anthropocentrism and ecocentrism. hese are followed, in turn, by three chapters assessing existing views in terms of the color spectrum that runs from light green anthropocentric options, through midgreen, to deep green or ecocentric ones. (his classiication scheme owes much to Richard Sylvan and Gary Bennet’s he Greening of Ethics [1994], as does Curry’s own view, which allies itself directly with Sylvan’s Deep Green heory and the Left Bio group’s brand of biocentrism [David Orton, Stan Rowe].) he spectrum includes run-of-the-mill environmentalism and lifeboat ethics on 16 ISEE Newsletter - Winter 2012 the shallowest end; animal liberation and rights theories (among others) somewhere in the middle; and the land ethic, some forms of Gaia theory, deep ecology, and deep green theory at the opposite end. Like a favorite drunk uncle, the anthropocentric/ecocentric contrast gives newcomers to the gathering a friendly guide for orientation even if on closer inspection one inds that the gathering is populated by more varied and nuanced personalities. he single largest new and helpful feature of the 2nd edition is the addition of a 60-page chapter on hotly debated contemporary issues entitled “Grounding Ecological Ethics,” which includes the food system (GM foods, food sovereignty, slow and organic food movements), Malthusianism, climate change, wind and nuclear energy, geoengineering, carbon trading and ecosystem services, sustainability, and limits to growth. Curry closes the chapter with a discussion of current “alternatives” and social “movements in the right direction,” including the Commons movement, Transition Towns, and Voluntary Simplicity among others. he chapter on population is carried over from the 1st edition and remains as important as ever, and Curry is right to question the widespread taboo in the liberal community on discussing this topic. Population ought to be reassessed carefully in order to avoid the classical opposition between population bombers and liberals. At least one new section has been added to nearly every chapter, and the ecofeminism section of chapter 8 in the former edition has been expanded to become a chapter of its own in the new edition. To some, the anthropocentric/ecocentric spectrum’s usefulness in orienting beginners is exactly proportional to its inefectiveness at the theoretical level. An example of its limited usefulness can be found in Curry’s brief but critical swipe at existing anthropocentric “environmental virtue ethics” and his claim that a “greener” ecocentric virtue ethic is required. Curry argues that an anthropocentric virtue ethics assumes “(a) that there is an ethically signiicant foundational diference between humans and all the rest of nature; (b) that the diference outweighs all commonalities; (c) that it confers a unique privilege and/or responsibilhe single largest new ity,” and that all of these assumptions and helpful feature of are wrong and dethe 2nd edition is the structive (51). Yet addition of a 60-page one could hold that there is an “ethically chapter on hotly debatsigniicant foundational diference” ed contemporary issues. provided this does not mean adopting what Sylvan called either the “sole” or the “greater value” assumptions (human chauvinism). Interpreted in a non-anthropocentric way, humans may be regarded as meta-ethically unique, and may acquire by this diference a heavy burden of care for the Earth, rather than grounds for domination of it. his is in fact an idea contained in one of the allegedly most “deep green” and ecocentric of positions, Arne Naess’s deep ecology, where Naess claims that “uniqueness of homo sapiens ... has been used as a premise for domination and mistreatment. Ecosophy uses it as a premise for universal care that other species can neither understand nor aford” (ECL 171). he emphasis on avoiding anthropocentrism at all costs occasionally misleads us into erasing “ethically signiicant” diferences that may also be non-hierarchically or non-centrically characterized. A similar drawback results from treating the intrinsic/instrumental value distinction as well-founded and indispensable for assessing the value of nature. here is no hint in the text that there exists recent debate as to whether these categories have outlived their usefulness, or of suggestions that a far richer axiology is needed for dealing with environmental values. So while very good for introductory purposes and admirable in its scope, Ecological Ethics may leave the environmental philosopher desiring more in-depth discussion of conceptual issues. A major virtue of the text is the chapter on ecological citizenship and education. his chapter remains original and necessary, and something like it should be included in any environmental ethics text. We have to agree with Curry that our role as environmental philosophers is not merely to iddle with (occasionally) helpful abstractions, but to educate students and the public for citizenship in a world where dealing with environmental problems cannot be conceived as a special interest. All humans on the planet have to make a socially and environmentally just and sustainable living, and the burden of constructing this world-to-come falls on the shoulders of everyone. Curry has made a signiicant contribution by reminding us that environmental philosophy can contribute to educating people for ecological citizenship. Works Cited Næss, Arne. Ecology, Community, and Lifestyle: Outline of an Ecosophy. Cambridge, UK: Cambridge University Press, 1989. Sylvan, Richard, and David Bennett. he Greening of Ethics. Cambridge, UK: White Horse Press, 1994. Keith R. Peterson Colby College Email: [email protected] Winter 2012 - ISEE Newsletter 17