By Edward T. Wimberley
Nested Ecology offers a practical and sensible method of understanding a sustainable environmental ethic. Edward T. Wimberley asserts useful ecological ethic needs to specialize in human choice making in the context of bigger social and environmental structures. consider a collection of combining bowls, during which smaller bowls sit down inside of better ones. Wimberley sees the area in a lot an analogous means, with own ecologies embedded in social ecologies that during flip are nested inside of typical ecologies. Wimberley urges an entire reconceptualization of the human position within the ecological hierarchy. Going past the actual geographical regions within which humans stay and have interaction, he extends the idea that of ecology to spirituality and the "ecology of the unknown." In doing so, Wimberley defines a brand new environmental philosophy and a brand new ecological ethic.
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Extra resources for Nested Ecology: The Place of Humans in the Ecological Hierarchy
Sample text
The concept was first developed and presented by Harold M. Proshansky (Proshansky, 1978, 1976; Proshansky, Fabian, and Kaminoff, 1983) who defined ‘‘place-identity’’ as PERSONAL ECOLOGY 17 a substructure of the self-identity of a person consisting of, broadly conceived, cognitions about the physical world in which the individual lives. These cognitions represent memories, ideas, feelings, attitudes, values, preferences, meanings and conceptions of behaviour and experience that relate to the variety and complexity of physical settings that define the day-to-day existence of every human being.
Where we live and whom we live there with define the terms of our relationship to the world and to humanity. We thus come again to the paradox that one can become whole only by the responsible acceptance of one’s partiality. (Berry, 1996, 123) PERSONAL ECOLOGY 23 With this assertion, Berry states the obvious, that humankind is inevitably place-bound, compelled from necessity to define relationships with one another and with the Earth by virtue of our personal and societal niche on the planet. Wallace Stegner provides an even clearer understanding of humankind’s sense of place asserting that ‘‘a place is not a place until people have been born in it, have grown up in it, lived in it, known it, died in it—have both experienced and shaped it, as individuals, families, neighborhoods, and communities, over more than one generation’’ (Stegner, 2000, 22).
It additionally justifies the use of natural resources for the realization of human desires and culture. Even so, the realization of these rights and desires is conditional, reflecting the inherent worth of all natural resources and requiring humans to assume a set of environmental management responsibilities that vouchsafe humanity’s capacity to exercise the right of consumption—providing such consumption does not threaten the ongoing existence and the integrity of natural resources and systems or dishonor the divine by dishonoring nature.