Position defended: Respect for every living organism.
- Biocentric (life-centered) environmental ethics:
- Neither anthropocentric (Baxter), nor sentience-centered (Singer/Regan)
- Individualistic (not holistic--as is Leopold's land ethic): Individual organisms (not species or ecosystems or natural processes) are what has moral standing/worth.
- Taylor thinks individualism follows from biocentrism, as only individuals are alive.
- Egalitarian: All organisms (including human organisms) have equal inherent worth
Argument for Respect for Nature (i.e., wild? living organisms): Accepting the biocentric outlook (One through four below) justifies the attitude of respect for nature--a moral commitment to treat all living organisms--including humans--as having equal inherent worth.
Biocentric Outlook on Nature: A biologically-informed, philosophical worldview about humans, nature, and the place of human civilization in the natural world. It's four components are:
- One: Humans are nonprivileged members of the earth's community of life. (This perspective, acknowledge differences, but focuses on similarities.)
- Humans as contingent, biological beings: Humans share with other organisms biological requirements for life that are not completelly under our control. We, as they, are vulnerable. We share with them an inability to guarantee the fundamental conditions of our existence. In many respects, humans are importantly creatures of forces we do not control.
- Kinship: We share the same origin as other creatures and so have ties of kinship with them. The earth's life processes (evolution) brought all of us into existence; knowing how they came to be is knowing how we came to exist as well.
- Newcomers: One difference is that we are recent arrivals. The earth was "teeming with life" long before we arrived and when we did, we entered a place others had resided for hundreds of millions of years.
- Humans are not the ultimate purpose: The idea that humans are the final goal of the evolutionary process is absurd; as if the rest of nature was waiting on our arrival and applauded when we finally appeared.
- We depend on them: Humans are absolutely dependent on other forms of life; without them we would cease to exist. We are needy dependents on the fabric of life around us. (E.O. Wilson thinks that without invertebrates, humans--and other vertebrates--have a couple of months to live.)
- They don't depend on us: Life on this planet is not dependent on us; in fact, it would do much better without us.
- Two: The natural world is an interdependent system--the basic insight of the science of ecology (Barry Commoner's first "law" of ecology--"everything is connected to everything else").
- Three: All organisms (and only organisms) are teleological (=goal-directed) centers of life (think of plants seeking light) that have goods of their own (=welfare interests) that we can morally consider for their own sake. Organisms have a (non-subjective) "point of view" we can adopt by judging events as good or bad depending on whether the organisms are benefitted or harmed. (Crushing the roots of trees with bulldozers or carving drive-through sequoias harms--not hurts--these organisms.)
- Having preference interests (conscious desires or wants) is not necessary for being morally considerable. Thus insentient organisms (plants, fungi, microbes, and many invertebrate animals) aren't ruled out of the moral arena.
- In contrast, sentience-centered philosophers argue that if organisms don't care about what happens to them, why should we? They ask: If nothing matters to a plant, how can we harm it? The biocentrist's reply is: We can harm its welfare interests, whether or not it has preference interests.
- Having welfare interests is a necessary condition (a prerequisite) for being morally considerable. If a being doesn't have a good of its own, then there is nothing to morally consider; no "point of view" to adopt. It can't be benefitted or harmed; it has no welfare we could protect.
- Thus stones or piles of sand aren't morally considerable--their value is purely instrumental to organisms.
- Nonliving natural entities including species, ecosystems, and biological/geological entities and processes are also not morally considerable, since they too have no good of their own (no genetic program that specifies what that good is). (Here Taylor rejects Leopold's holism.) "Their good" is reducible to the average or total good of the individual organisms that comprise them.
- Machines also don't have welfare interests and hence aren't morally considerable either (not even teleological machines like guided missiles). "My car's need" for oil is not it's own, but rather my need. (This is a response to the objection that if nonconscious plants plants have interests based on their needs and welfare, then so do some human created artifacts, which is absurd)
- Four: The belief in human superiority is an unjustified bias; we should be species impartial and egalitarian.
- To argue that humans are superior because we have capacities nonhumans lack (e.g., we are moral agents), ignores that they have capacities we lack (e.g., the ability to photosynthesize, to live 10,000 years, to produce 20 million offspring, or regenerate oneself after being put in a blender).
- To argue that humans are superior because our capacities are more valuable (e.g., that the human ability to do mathematics is of greater value than the monkey's ability to climb a tree) is to illegitimately judge the value of capacities from the perspective of what is good for human life. From the perspective of what is good in a monkey's life, tree climbing ability is of greater value.
- Is there a species independent criterion of the value of a capacity?
- To judge that humans are superior not because of some quality or capacity we have (merit), but simply because we were born human (a more noble species with greater inherent worth) is an arbitrary prejudice analogous to noblemen (in the Middle Ages) thinking they are more valuable than peasants simply in virtue of their birthright.
- Does this mean that human life is of no greater value than the live of wolves or willows?
The essay "The Ethics of Respect for Nature" by Paul W. Taylor argues for an environmental ethic known as Biocentrism - a system of ethics that attempts to protect all life in nature. Under Biocentrism, all life - not just human life - should be protected for the organism's sake, regardless of the good it does humans. Taylor strongly holds that humans cannot let selfish desire get in the way of moral decisions about the environment.
Biocentrism works under the assumption that all life is interdependent. For example, if the deer population are over-hunted then the coyote and wolf will be affected as well.
Taylor lays out his ideas for Biocentrism in four main components:
1. Humans are thought of as members of the Earth’s community of life, holding that membership on the same terms apply to all non-human members (i.e. humans share the same value as all other living beings).
2. The Earth’s natural ecosystem as a totality are seen as a complex web of interconnected elements
3. Each individual organism is conceived of as a teleological center of life, pursuing its own good in its own way
4. The idea that humans are superior to other species is a groundless claim, and must be rejected as an irrational bias
Basically Biocentrism argues that humans should extend the moral duties they feel towards other humans to other species with the understanding that the planet's ecosystems are interconnected. Taylor argues that all organisms are unified systems of goal oriented activities directed at self preservation. He continues to say that we need to realize how affecting one part of that web can dramatically affect the others. He argues that the well being of humans relies on the soundness of that web. For example if grain goes extinct, we have no grain, nor do we have the animals that eat it, nor do we have the animals that eat those animals. Our food supply will be cut dramatically shorter. Taylor’s biocentrism argues that we need to put limits on human population, and technology so that people can properly share the earth with other beings. biocentrism attempts to make humans a part of nature, rather than the masters of nature. We can still eat other beings, however we cannot do it at a rate that harms the natural ecosystems. An important element in Taylor's argument is the fact that humans share the same value as animals. While it's true humans are rational this survival skill is not different than claws on a tiger. Having a rational mind does not elevate us over nature.
This view conflicts drastically with the
BibliographyTaylor, Paul W. "The Ethics of Respect for Nature." Environmental Ethics. Ed. Andrew Light and Holmes Rolston III. Malden, MA:Blackwell Publishing,2008.