Democratic Forest Trusts (PDF)in Watson, Alan; Dean, Liese; Sproull, Janet, comps. 2006. Science and stewardship to protect and sustain wilderness values: Eighth World Wilderness Congress Symposium; 2005 September 30-October 6; Anchorage, AK.Democratic trusts with leadership elected by citizen-members promise to solve many of the problems afflicting both traditional government and corporate ownership of forestlands. This article explores these issues in some depth.Complexity and the Dream of Human Control of Eco-Systems (PDF)in Watson, Alan; Dean, Liese; Sproull, Janet, comps. 2006. Science and stewardship to protect and sustain wilderness values: Eighth World Wilderness Congress Symposium; 2005 September 30-October 6; Anchorage, AK.The title captures it. I then explore the kinds of institutions compatible with both nature and the modern world that are implied from this analysis.Rethinking the Obvious: Modernity and Living Respectfully With Nature (PDF)The Trumpeter: Journal of Ecosophy, Winter, 1997.Modernity is usually considered a wrong turn in terms of respect for and sustaining the environment. I argue the reality is more complex, for modernity has freed us from personal dependence on agriculture, ended the economic value of children, radically reduced the likelihood of large scale wat, and shifted much production to intellectual rather than material capital. This partially decouples society from nature, which gives us important opportunities as well as problems.Towards an Ecocentric Political Economy (PDF)The Trumpeter, Fall, 1996.This paper begins my effort at showing how liberal modernity can be harmonized with an ecocentric perspective on our relationship with the natural world. It is a corrective to much “free market environmental” literature that sacrifices Nature to money as well as to anti-liberal attacks by well-meaning but economically naïve environmentalists.Unexpected Harmonies: Self-Organization in Liberal Modernity and Ecology (PDF)The Trumpeter, Journal of Ecosophy, 10:1, Winter 1993This is my initial paper exploring how what I term ‘evolutionary liberal’ thought can be an important means by which society and nature can be brought into greater harmony. The other Trumpeter papers build on it.Deep Ecology and Liberalism: The Greener Implications of Evolutionary Liberalism (PDF)Review of Politics, Fall, 1996.Liberal thought and deep ecology are usually regarded as mutually exclusive. But the “evolutionary” tradition offers a way to integrate the two through commonalties in the work of David Hume, Michael Polanyi, Arne Naess, and Aldo Leopold, providing a stronger foundation for liberalism while strengthening the case for an ecocentric ethic.(Related subjects: Ecology)Saving Western Towns: A Jeffersonian Green Proposal (PDF)in Writers on the Range, Karl Hess and John Baden, eds., University Press of Colorado, 1998.Developmental pressures in the rural and small town West involve three groups: long term residents, new arrivals, and environmentalists. Today their interests often conflict. This conflict is in part the outcome of institutions which prevent harmonizing competing interests. The concept of developmental trusts, both for rural regions and for small communities offers a means whereby these interests can be harmonized for the benefit of all concerned.(Related subjects: Politics)Social Ecology, Deep Ecology, and Liberalism (PDF)Critical Review, 6: 2-3, 1992.Murray Bookchin is considered a leading radical environmental theorist. However, his analysis is incapable of leading humankind towards a more respectful and sustainable relationship with the natural world. Criticisms of Bookchin from both the deep ecology and evolutionary liberal perspective complement one another, pointing the way towards a better understanding of how modernity relates to the environment.The paper as a whole offers an early discussion of issues that are more clearly addressed in later papers, particularly Deep Ecology and Liberalism (1996) and the three Trumpeter articles in 1997, 1996, and 1993. However, there are other ideas in the article which have not been developed more thoroughly elsewhere.
When I first became a Pagan I thought that we were primarily a new/old religious perspective that would better integrate human beings with the world and feminine values. I still think that, but just what that means has continued to deepen. I have learned, and am continuing to learn, that I did not really understand what that meant.
I have been becoming ever more aware how many dimensions of our
culture, our way of thinking, our awareness of even what can be
thought, have been decisively shaped by 1500 years of monopolistic
masculine monotheism. And how truly transformed the world becomes at
ever deepest levels once we free ourselves from this impoverishing
spell. Experience is an essential part of this process, but we often
try and interpret our experiences in familiar terms. What else can we
do?
Here is where we can benefit from others who have gone before us, or
more deeply than we have. In this culture there are few, and I
treasure those few. Of that few, no author has helped me more, or
opened my mind up to greater insights, than Robert Bringhurst, a
Canadian poet, typographer, author and translator living on an island
off the British Columbia coast. Anyone who wants to deeply immerse
themselves within a Pagan sensibility would give themselves a rare gift
by reading his The Tree of Meaning: Language, Mind, and Ecology. And then more of his stuff on similar themes.
I hold a few authors in awe. They have transformed the way I view the
world, and seem to get wiser each time I read them. Robert Bringhurst
is one such author. I have decided that many small excerpts from his
work are so well written, so thought provoking, and so deeply Pagan,
that I want to provide small excerpts from time to time, to stimulate
discussion and hopefully enlarge his audience. Here is the first:
All of us – animals, plants, bacteria and fungi – need the community we create for one another and the earth that underlies it and the sun that keeps it warm. The community we create for one another is, of course, the ecosystem. That is culture in the larger sense. Culture in the large sense is identical with nature. It is nature seen from the inside. (57)



posted August 25, 2009 at 8:25 am
Thanks for the tip, Gus – I’ve just gone & ordered a copy for 85 cents (plus shipping). Bringhurst is a great writer.
An unrelated question – why does only the first line or so of your blog posts appear in Google Reader? It’s a deterrent from reading further…
Cheers, Adrian
posted August 25, 2009 at 11:56 am
I have no idea as to your Google question, Adrian. That’s betweeen Google and Beliefnet.
As to Bringhurst – enjoy! I’ll use him here at least once a week, I think.
posted August 25, 2009 at 10:54 pm
I think this bears reading…Adrian, where did you find such a great price?
posted August 25, 2009 at 10:59 pm
Found it…duh…Amazon used…gotta love it!
posted September 7, 2009 at 12:16 pm
A few science and science philosophy writers for you to consider (If you haven’t already read them that is.)
Brian Swimme
Thomas Berry
Connie Barlow
Elisabet Sahtouris
Joel Primack and Nancy Abrams
David Suzuki
Duane Elgin
Michael Dodd
And of course there is Glenys Livingstone who is the first pagan as far as I know to combine Goddess religion and science to create a modern paganism based on science theory: Pagaian (www.pagaian.org)
posted September 7, 2009 at 12:18 pm
Oh, and Ursula Goodenough