Abstract
This paper explains that, for all of recorded history, Western cultures have operated on an implicit foundation of anthropocentrism, which assumes that human beings are the most important beings in the world. The author points out that ecocentrism, also known as biocentrism, is the exact opposite of anthropocentrism in that it sees the ecosystem itself as central. The paper relates that the first principle of the deep ecology movement, as formulated by Arne Naess and George Sessions in 1984, gives expression to the essence of ecocentrism. The author further states that the deep ecology platform is a foundation that might make it possible to save the planet, humans and most of the other still surviving species; however, none of the above will come easily to most people, accustomed to considering humans as the center of the universe and the pinnacle of all creation.

From the Paper
"However, sacrifices will have to be made. One cannot drive a luxury SUV through a Garden-of-Eve like paradise - one of them has to go. The trick will be for enough people to realize it is the SUV that needs to go. Of course, the SUV is meant as a metaphor for the many excessive luxuries that so many people insist on, generating a consumerism that has sustained the multinational corporations that are devouring the resources of our planet. Thus, what needs to happen is a total shift in what we value."

Tags:anthropocentrism, implement, excessive, population, preserve

Abstract
This paper examines the "anthropocentrism" of Western culture, which means that human beings see themselves as the most important beings in the world. The paper then describes ecocentrism, which is the exact opposite of this, in that it sees the ecosystem itself as central. Ecocentrism is expressed in the philosophy of the Deep Ecology Platform, which the paper further explains in depth.

From the Paper
"For all of recorded history, Western cultures have operated on an implicit foundation of "anthropocentrism." This is the assumption that human beings are the most important beings in the world. At its most extreme, the universe is envisaged as being created for the exclusive use of human beings. Ecocentrism (also known as biocentrism) is the exact opposite of this, in that it sees the ecosystem itself as central. Ecocentrism is expressed in the philosophy of the Deep Ecology Platform. This essay will explain the basic tenets of this form of ecology. Anthropocentrism is the view we see reflected in the Biblical story of..."

Tags:ecocentrism, deep ecology, ecology

Abstract
A paper on deep ecology which analyzes how it relates to environment and organisms.

Tags:deep, ecology

Abstract
In the last twenty years, the debate over global warming, deforestation and other conservation issues have become part of the national conscious. People are becoming more and more aware of the many destructive impacts of man on the global environment. Rising to meet this problem is a movement called Deep Ecology. Deep Ecology proposes a number of values aimed at influencing people to realize their connection to their environment and to do everything possible to live in global harmony.

Abstract
This paper describes and analyzes the philosophical differences between deep ecologists and shallow ecologists, and how they view renewable energy. The paper also defines each and their approaches to ecology. The paper also explores the evolution of each philosophical outlook and its main principles.

From the Paper
"The main difference between deep ecology and shallow ecology is that deep ecology believes in the intrinsic value of everything on earth, human and nonhuman alike. Shallow ecology assigns value to an inhuman object in so far as it is instrumental to human ends. (Roberts) The glossary definition of shallow ecology is a critical term applied to superficial environmentalists who claim to be green but who are quick to compromise and who do little to bring about fundamental change. Shallow ecology was the dominant thought until..."

Tags:deep ecology, shallow ecology, renewable energy

Abstract
This paper explains that Arme Naess' philosophy of "deep ecology" encourages respect for the environment, not because humans depend on nature, but because nature and its inhabitants have inherent value. The author points out that Ramachandra Guha's ecological philosophy of "anthropocentrism" declares that all environmental responsibility is derived from human interests alone, which challenges this "deep ecology" philosophy. The paper concludes that Ramachandra Guha, who alleges that "shallow ecology" is sufficient for providing a satisfactory ethic of obligation and concern for the non-human world, is not rational; rather the concept of "deep ecology" needs to be extended especially toward non-human individuals, wilderness areas and across time and species.

From the Paper
"Assuming characteristically anthropocentric perspectives and values is a defect, we should, instead, assume a biocentric perspective. We should certainly abandon crude conceptions of human needs that equate them with the sort of needs that are satisfied by extravagant resource use. One of the problems with shallow ecology lies in anthropocentrism, specifically the fact that they are characteristically short-term, sectional, and self-regarding. Suppose that astronomers detect a modest asteroid on collision course with Earth. The impending collision would be perfectly natural. Such periodic disruptive events are natural, though they probably destroy most of the then extant large life forms. These times of renewal provide opportunities for smaller, flexible organisms to radiate opportunistically into vacated niches, and life goes on. There is little doubt that our demise would provide comparable opportunities for development that we currently prevent. Even then, we should step aside so that evolution can continue on its majestic course."

Tags:human, value, habitat, biocentric, ethic

Abstract
The paper relates that Arturo Escobar is a Columbian-born professor of anthropology, focusing on the burgeoning field of political ecology, an interdisciplinary study informed by the related fields of political economy and cultural ecology. The paper looks at how his scholarly work has delved into this intersection between politics and ecology and in the process has elucidated such topics as the evolution of indigenous social movements, analyses of the various constructed discourses of "development" and their implications for local populations, and the politics of such discourse in Latin America and elsewhere.

From the Paper
'Arturo Escobar is a Columbian-born professor of anthropology, focusing on the burgeoning field of political ecology, an interdisciplinary study informed by the related fields of political economy and cultural ecology. His scholarly work has delved into this intersection between politics and ecology and in the process, he has elucidated such topics as the evolution of indigenous social movements, analyses of the various constructed discourses of "development" and their implications for local populations, and the politics of such discourse in Latin America and elsewhere. Escobar is known as a critical exponent of post-development..."

Tags:escobar, ecology, globalization

Abstract
In this article, the writer looks at the book "The Ecology of Commerce: A Declaration of Sustainability" by Paul Hawken. The writer discusses that Hawken examines the heated debate between business interests and ecologists, which has been and continues to be characterized by accusations and counter-accusations of irresponsibility and impracticality. "

From the Paper
"The Ecology of Commerce: A Declaration of Sustainability The Ecology of Commerce: A Declaration of Sustainability was written by Paul Hawken and was published by HarperCollins in 1993. In this critically-acclaimed book about ecology and commerce written for a general audience, Hawken examines ..."

Tags:ecology, book, reviews

Abstract
This paper explores and details North American Indian life and culture as portrayed in Donald Hughes' book "North American Indian Ecology." This paper discusses the land issues facing the North American Indian tribes including overgrazing, erosion and assessments of appropriate land usage. The writer of this paper finds Hughes' book to be straightforward and concise in clarifying the characteristics of Indian life such as hunting, food growing and rituals.

From the Paper
"Tribes are having to mediate the disparate demands of their members and the industrial mindset of the BIA to balance forest use for economic need and preservation for cultural need. Tribes face many of the same problems as non-Native communities held hostage by the timber industry. Replanting has not always kept pace with harvesting on public or trust lands. The push to harvest old-growth timber is constrained by federal mandates to protect endangered species habitats, putting people out of work. Few local communities gain the "value-added" benefits of processing their own timber especially jobs and new businesses and when they do the environmental impact of mill sites has to be factored into any cost-benefit analysis."

Tags:ecology, land, environment, law, native, american, indian, oil, culture