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.
The last one was lightly visited, but this one may be more lively.



posted February 9, 2010 at 8:49 pm
I continue to be surprised by the ability of many Christian article writers to use shabby methods of reporting. Do they believe that good intentions make up for poor reporting?
In “Wicca Experts Encourage Christians to Engage America’s ‘Fastest-Growing’ Religion” (source below), the author labeled the interviewees as “Wicca Experts”, yet in the body of the article says the following:
“To write the book, the authors interviewed neopagan conference practitioners, travelers to Salem, Mass., and current and former Wicca followers.
“We … talked to over 20 Wiccans in the process of Generation Hex to be as authentic as possible about the movement,” Burroughs noted during the chat.”
Where and how does talking to 20 people make you an expert?
Source: http://www.christianpost.com//article/20080921/wicca-experts
-encourage-christians-to-engage-america-s-fastest-growing-re
ligion/index.html
posted February 9, 2010 at 9:02 pm
Meical-
Your link does not work.
Gus
posted February 10, 2010 at 3:18 am
Try http://www.christianpost.com/article/20080921/wicca-experts-encourage-christians-to-engage-america-s-fastest-growing-religion/index.html
Some self-proclaimed “experts” on Wicca and/or “the occult” make a nice cottage industry of publishing lurid books and delivering scary seminars and speeches on the subject. Their source of income would dry up if they ever started telling the truth, and they would find themselves having to earn an honest living.
posted February 10, 2010 at 5:30 am
The way this article states it, those who are interested in Wicca are the lonely, lost sort of people. I suppose for some, it could be true but for me, not even close. I became Wiccan after watching and listening to various people. The beliefs and religion interested me as I found Christianity ‘wanting’ on many levels.
My journey with the Goddess and God is always something new and more fulfilling than when I was Christian. I firmly believe that Wicca is not for everyone and that’s ok.
What personally bothers me is to see those young folk who, by their definition, practice Wicca but it seems apparent that it’s for the shock value. Personally, I find that insulting.
Anyway, Christianity challenges anything that will not submit to its ‘authority’, being they believe that they have it all. They can think or believe as they wish, as it has no power over me. What I personally object to is when they take it upon themselves to say what beliefs others should have. I used to hold fast to the belief that the Christian god was truly dysfunctional but came to the realization that it’s not god who has the issue but his followers. I just wish he’d speak up once in awhile and put his personal house in order.
posted February 10, 2010 at 12:08 pm
I have noticed a lot of people harsh on the God of the Christians, and I think that some of this ire is deserved and more of it is not. Criticizing about how God essentially nuked two cities in the Old Testament for being sodomites and blasphemers is fine, but don’t act as though Pagan Gods didn’t do similar things.
There are legends, for instance, of Sekhmet the Lion-headed Goddess of Egypt, who slaughtered massive amounts of peoples because they insulted and rebelled against Ra. Ares’ myths are steeped in blood, and unlike His half-sister Athena, He was very seldom called upon for battle. I am not going to keep providing examples, but almost every culture has at least one or more God, if not several heroes of myth to boot, that engaged in mass slaughter and/or supernatural retribution.
My point is, that if we are going to criticize the Christian’s God, or the Jews’ God or the Islamics’ God, this is not a terribly good way of doing it. Yes, there have been immense amounts of slaughter in their name, but I would prefer to concentrate on what they NOW take from their sacred texts, what effect it NOW has. There are trends we can observe from history in how their sacred texts were used to justify all manner of torture and pain, but as important is what these sacred texts inspire NOW, both in terms of good and evil.
That said, I don’t think anything should be off-limits to criticism in religion; our rituals, their rituals; our theology/thealogy, their theology; our legends, their legends. Everything should be open to criticism, but that criticism should be respectful as can be had.
However, I don’t think that Pagans need to go on and on about other religions at all times; I think, if anything, we need to concentrate even more on our own development. Yes, we should be concerned about imperialism, and if my comments on this blog are any indication, I do care quite a bit about it, and other issues of people outside of Paganism trying to crush or mitigate our rights. I think though, that trying to embolden our own numbers, engage in debate and discourse among our own ranks and between our own people would be just as good, if not more so.
posted February 10, 2010 at 5:10 pm
Sarenth-
Wow. Well said.
posted February 10, 2010 at 5:55 pm
Gus, it worked for me the other day. It works for me today. :shrug: Maybe I posted it upside down? Here it is again. http://www.christianpost.com/article/20080921/wicca-experts-encourage-christians-to-engage-america-s-fastest-growing-religion/index.html
My point was just disgust over the author of the article calling the interviewees “Wicca Experts” when they themselves said “We … talked to over 20 Wiccans in the process of Generation Hex to be as authentic as possible about the movement,” Burroughs noted during the chat. “
posted February 10, 2010 at 6:33 pm
It worked this time.
The article did not bother me, honestly. Compared to some of the idiocies I have linked to, and to some of the comments that have appeared on this site, it’s pretty reasonable.
A sample of 20 is pretty thin in terms of becoming an “expert.” What would talking with 20 Christians get you? A great deal of of confusion you talked with
two Jehovah’s Witnesses
two Mormons
two Catholics
two Southern Baptists
two Pentecostals
two Quakers
two Missouri Synod Lutherans
two United Churches of Christ
two Christian Scientists
two Russian Orthodox
But while they had no use for our religion, at least they did not tell lurid or disgusting or frightening tales. Until they grow up enough spiritually to recognize that there are many legitimate ways to relate to the sacred some Christians will ALWAYS want to convert us. Since that’s a given, I’ll settle for those who support fair play.
Even better are those Christians who leave other religious communities alone, as I and most Pagans leave theirs alone. But I’ll settle for fair play.