"It is inconceivable to me that an ethical relation to land can exist without love, respect, and admiration for land and a high regard for its value. By value, I of course mean something far broader than mere economic value; I mean value in the philosophical sense."
The question that everyone seems to be asking these days is whether it's acceptable to sacrifice the future for the good of the present. It's the argument that Republicans have been using to justify budget cuts, contending that mounting debt threatens our security and stability in the future. And of course this has been the argument environmentalists have been using for decades to demonstrate that short-term economic gains at the expense of environmental health is not sustainable. What we are really dealing with, though, is not purely economic or environmental — it is a matter of ethics.
Aldo Leopold wrote compellingly of the need for a land ethic over 60 years ago. He believed that ethics have developed in an evolutionary process, governing first the relationship between individuals, then between the individual and society, and finally between society and nature. "All ethics so far evolved rest upon a single premise: that the individual is a member of a community of interdependent parts ... The land ethic simply enlarges the boundaries of the community to include soils, waters, plants, and animals, or collectively: the land."
Our ethics evidently have not yet evolved. Not when increasingly risky and destructive methods of mining the earth — mountaintop removal coal mining, tar sand mining, deep sea oil drilling, and now hydraulic fracturing — are the basis of economic growth. In one of the first articles on their recently launched website covering the Marcellus Shale, the Pittsburgh Post-Gazette asked of natural gas drilling, "A boom without a bust?"
Even from a purely economic standpoint, the answer seems clear. If we consider the environmental and ethical dimensions of thus degrading the land, the answer is certain.
We are too bent on defending a status quo that is no longer plausible given economic and environmental realities. But more than just our economic models and environmental regulations, it is our ethics that are outdated. How we choose to relate to the land will certainly have far-reaching consequences for ourselves and future generations.
Perhaps it is not too late, though, for our current economic and environmental problems offer an unprecedented opportunity for change. Evolution, after all, is the process of adapting to changing circumstances in order to survive and flourish. These global crises demand a new way of relating to the earth. Only through the lens of a land ethic can we have an honest discussion of the true value of life and the true cost of our current way of living.