Arguments For The Existence Of Gaia
Environmental Ethics Gaia Hypothesis (eco-holism) James Lovelock argues that we are part of planet earth and not masters of it. He argued for the existence of 'Gaia' - a living system which controls the earth and keeps everything constant. Lovelock says that Gaia keeps the planet at a constant state of management. Lovelock says we shouldn't be anthropocentric (focussing solely on ourselves) but biocentric, and says that Gaia restores balance to the imbalance caused by humans.
The earth is, Lovelock states, a holistic system (a 'whole'). Gaia possesses the power to change everything.
Deep Ecology Deep ecologists argue that human life is just one part of the ecosphere Leopold says that something is good if it preserves "integrity, stability …show more content…
Francis of Assisi spoke of creation spirituality - the notion that we are at one with nature. Francis felt so at one with nature that he referred to the moon as 'sister' and the sun as 'brother'. He loved nature that much he even spoke to trees. Matthew Fox is similar, and argues for panentheism. Panentheism is the belief that God is within everything. When anything alters, Fox argues, God also alters. Fox criticised Augustine's views on natural evil and states that the suffering of nature is present because mankind is alienated from nature. In order to breach the gap between humanity and nature, Fox said we should 'befriend' nature and treat it as a gift. He also said we should befriend darkness, by which he meant non-human pain - the pain of animals, plants and the earth. He also urged us to befriend the divine potential within ourselves. Osborne argued that we need to "de-divine" nature and take God out of it as a concept. He advocated dominion but stated that dominion isn't the same as domination. Osborne believed mankind should have a covenant (contract) with nature. He also spoke of concurrence: the belief that God works with every event without compromising human freedom. He deduced that we should participate with God in the development of the natural
The earth is, Lovelock states, a holistic system (a 'whole'). Gaia possesses the power to change everything.
Deep Ecology Deep ecologists argue that human life is just one part of the ecosphere Leopold says that something is good if it preserves "integrity, stability …show more content…
Francis of Assisi spoke of creation spirituality - the notion that we are at one with nature. Francis felt so at one with nature that he referred to the moon as 'sister' and the sun as 'brother'. He loved nature that much he even spoke to trees. Matthew Fox is similar, and argues for panentheism. Panentheism is the belief that God is within everything. When anything alters, Fox argues, God also alters. Fox criticised Augustine's views on natural evil and states that the suffering of nature is present because mankind is alienated from nature. In order to breach the gap between humanity and nature, Fox said we should 'befriend' nature and treat it as a gift. He also said we should befriend darkness, by which he meant non-human pain - the pain of animals, plants and the earth. He also urged us to befriend the divine potential within ourselves. Osborne argued that we need to "de-divine" nature and take God out of it as a concept. He advocated dominion but stated that dominion isn't the same as domination. Osborne believed mankind should have a covenant (contract) with nature. He also spoke of concurrence: the belief that God works with every event without compromising human freedom. He deduced that we should participate with God in the development of the natural