In April 1984, during the advent of Spring and John Muir’s birthday, George Sessions and Arne Næss summarized fifteen years of thinking on the principles of deep ecology while camping in Death Valley, California. In this great and special place, they articulated these principles in a literal, somewhat neutral way, hoping that they would be understood and accepted by persons coming from different philosophical and religious positions.
Readers are encouraged to elaborate their own versions of deep ecology, clarify key concepts and think through the consequences of acting from these principles.
The well-being and flourishing of human and nonhuman Life on Earth have value in themselves (synonyms: intrinsic value, inherent value). These values are independent of the usefulness of the non-human world for human purposes.
This formulation refers to the biosphere, or more accurately, to the ecosphere as a whole. This includes individuals, species, populations, habitat, as well as human and nonhuman cultures. From our current knowledge of all-pervasive intimate relationships, this implies a fundamental deep concern and respect. Ecological processes of the planet should, on the whole, remain intact. “The world environment should remain ‘natural’” (Gary Snyder).
The term “life” is used here in a more comprehensive nontechnical way to refer also to what biologists classify as “nonliving”; rivers (watersheds), landscapes, ecosystems. For supporters of deep ecology, slogans such as “Let the river live” illustrate this broader usage so common in most cultures.
Inherent value as used in (1) is common in deep ecology literature (“The presence of inherent value in a natural object is independent of any awareness, interest, or appreciation of it by a conscious being.”) [1]
Richness and diversity of life forms contribute to the realization of these values and are also values in themselves.
More technically, this is a formulation concerning diversity and complexity. From an ecological standpoint, complexity and symbiosis are conditions for maximizing diversity. So-called simple, lower, or primitive species of plants and animals contribute essentially to the richness and diversity of life. They have value in themselves and are not merely steps toward the so-called higher or rational life forms. The second principle presupposes that life itself, as a process over evolutionary time, implies an increase of diversity and richness. The refusal to acknowledge that some life forms have greater or lesser intrinsic value than others (see points 1 and 2) runs counter to the formulations of some ecological philosophers and New Age writers.
Complexity, as referred to here, is different from complication. Urban life may be more complicated than life in a natural setting without being more complex in the sense of multifaceted quality.
Humans have no right to reduce this richness and diversity except to satisfy vital needs.
The term “vital need” is left deliberately vague to allow for considerable latitude in judgment. Differences in climate and related factors, together with differences in the structures of societies as they now exist, need to be considered (for some Eskimos, snowmobiles are necessary today to satisfy vital needs).
People in the materially richest countries cannot be expected to reduce their excessive interference with the nonhuman world to a moderate level overnight. The stabilization and reduction of the human population will take time. Interim strategies need to be developed. But this in no way excuses the present complacency — the extreme seriousness of our current situation must first be realized. But the longer we wait the more drastic will be the measures needed. Until deep changes are made, substantial decreases in richness and diversity are liable to occur: the rate of extinction of species will be ten to one hundred times greater than any other period of earth history.
The flourishing of human life and cultures is compatible with a substantial decrease of the human population. The flourishing of nonhuman life requires such a decrease.
The United Nations Fund for Population Activities in their State of World Population Report (1984) said that high human population growth rates (over 2.0 percent annum) in many developing countries “were diminishing the quality of life for many millions of people.” During the decade 1974–1984, the world population grew by nearly 800 million — more than the size of India. “And we will be adding about one Bangladesh (population 93 million) per annum between now and the year 2000.”
The report noted that “The growth rate of the human population has declined for the first time in human history. But at the same time, the number of people being added to the human population is bigger than at any time in history because the population base is larger.”
Most of the nations in the developing world (including India and China) have as their official government policy the goal of reducing the rate of human population increase, but there are debates over the types of measures to take (contraception, abortion, etc.) consistent with human rights and feasibility.
The report concludes that if all governments set specific population targets as public policy to help alleviate poverty and advance the quality of life, the current situation could be improved.
As many ecologists have pointed out, it is also absolutely crucial to curb population growth in the so-called developed (i.e., overdeveloped) industrial societies. Given the tremendous rate of consumption and waste production of individuals in these societies, they represent a much greater threat and impact on the biosphere per capita than individuals in Second and Third World countries.
Present human interference with the nonhuman world is excessive, and the situation is rapidly worsening.
This formulation is mild. For a realistic assessment of the situation, see the unabbreviated version of the I.U.C.N.’s World Conservation Strategy. There are other works to be highly recommended, such as Gerald Barney’s Global 2000 Report to the President of the United States.
The slogan of “noninterference” does not imply that humans should not modify some ecosystems as do other species. Humans have modified the earth and will probably continue to do so. At issue is the nature and extent of such interference.
The fight to preserve and extend areas of wilderness or near-wilderness should continue and should focus on the general ecological functions of these areas (one such function: large wilderness areas are required in the biosphere to allow for continued evolutionary speciation of animals and plants). Most present designated wilderness areas and game preserves are not large enough to allow for such speciation.
Policies must therefore be changed. These policies affect basic economic, technological, and ideological structures. The resulting state of affairs will be deeply different from the present.
Economic growth as conceived and implemented today by the industrial states is incompatible with (1)-(5). There is only a faint resemblance between ideal sustainable forms of economic growth and present policies of the industrial societies. And “sustainable” still means “sustainable in relation to humans.”
Present ideology tends to value things because they are scarce and because they have a commodity value. There is prestige in vast consumption and waste (to mention only several relevant factors).
Whereas “self-determination,” “local community,” and “think globally, act locally,” will remain key terms in the ecology of human societies, nevertheless the implementation of deep changes requires increasingly global action — action across borders.
Governments in Third World countries (with the exception of Costa Rica and a few others) are uninterested in deep ecological issues. When the governments of industrial societies try to promote ecological measures through Third World governments, practically nothing is accomplished (e.g., with problems of desertification). Given this situation, support for global action through nongovernmental international organizations becomes increasingly important. Many of these organizations are able to act globally “from grassroots to grassroots,” thus avoiding negative governmental interference.
Cultural diversity today requires advanced technology, that is, techniques that advance the basic goals of each culture. So-called soft, intermediate, and alternative technologies are steps in this direction.
The ideological change is mainly that of appreciating life quality (dwelling in situations of inherent value) rather than adhering to an increasingly higher standard of living. There will be a profound awareness of the difference between big and great.
Some economists criticize the term “quality of life” because it is supposed to be vague. But on closer inspection, what they consider to be vague is actually the nonquantitative nature of the term. One cannot quantify adequately what is important for the quality of life as discussed here, and there is no need to do so.
Those who subscribe to the foregoing points have an obligation directly or indirectly to try to implement the necessary changes.
There is ample room for different opinions about priorities: what should be done first, what next? What is most urgent? What is clearly necessary as opposed to what is highly desirable but not absolutely pressing?
[1] Tom Regan, “The Nature and Possibility of an Environmental Ethic,” Environmental Ethics 3 (1881), pp. 19–34