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Analysis Of Deep Ecology

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Karen J. warren in "Feminist Environmental Philosophy" states that Norwegian philpsopher Arne Naess coined the term "deep ecology" "to refer to the (deep) conceptual roots of the environmental crisis". (Naess 1973 in Warren 2015: 6) Naess contrasts deep ecology with 'shallow ecology'. Both are concerned with environmental problems as the pollution of air and water, the misuse of natural resources, and destructive human-nature relationships. But, according to Naess, "only deep ecology provides an understanding of these issues in terms of false or problematic underlying assumptions, concepts, beliefs and values of canonical philosophy". (Warren, 2015: 6)
While trying to define deep ecology, Donelle Dreese quotes what Annie Booth and Harvey …show more content…
(Warren 2015: 6-7)
Warren goes on with her analysis of Plumwood's critique of deep ecology and says that the second controversial feature of deep ecology is about the principle of "self-realization, which claims that the human self (small 's') is actualized only when it becomes merged with the cosmos, a Self (capital 'S')." (Warren 2015: 7) Plumwood believes that is principle is flawed because it preserves "the discontinuity thesis" – the thesis that there is a clear division between what is natural and what is cultural …show more content…
Plumwood defends a concept of the self that is a part from nature but is distinct from it in the same time. As for the Expanded self, Plumwood argues that since there are no equal human rights, educational and work opportunities, and civil rights between i.e. men and women; denying the notion of an individual self in favor of an expanded "cosmic Self" – could not exist. Concerning the Transcendent self, Plumwood says that "human selves are emotionally interdependent, ecological, rational beings whose actualization requires a rejection of rationalism (the identification of humans with reason or rationality) and mind-body dualism." (Warren 2015: 8) "Plumwood's conception of the self is not a rejection of particularity and individuality; it is a recognition that individual selves are also interdependent beings-in-relationship, not Transcendent Selves who trimph over such interdependencies and relationships" (Warren 2015:

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