In his łThe Land Ethic,˛ Aldo Leopold observed that the extension of ethics to our relationship with the land and its living community is "an evolutionary possibility and ecological necessity." In the view of Thomas Berry, author of Dream of the Earth, this possibility will only be realized when we live with other life forms as a community of subjects:

      "The natural world is subject as well as object ... [it] is the lifegiving nourishment of our physical, emotional, aesthetic, moral, and religious existence. The natural world is the larger sacred community to which we belong. To be alienated from this community is to become destitute in all that makes us human. To damage this community is to diminish our own existence."

      In light of the globalization of the economy over the past fifty years, and its inclination to treat all life forms and natural resources as objects, has Leopold's "possibility" become so remote that only the collapse of the economy, as we now know it, will allow humans to live in harmony with the earth?

      As we move consciously through life, confronting the ethical dilemmas presented by daily choices in our western society, the words of Leopold and Berry cry out, like the species subject to the great extinction now underway. Deep down, we suspect that globalization has proceeded to the point of no return. Yet our instinct for survival, and Leopold's words of hope, provide the impetus to find the way.

      In my work with thousands of individuals around the principles of deep ecology and the practice of simplicity, one thing has become clear. Although we yearn to live in harmony with the earth, most of us feel trapped by economic forces which daily increase their vicegrip over all aspects of life.

      In Man's Search for Meaning, Victor Frankl observed the impact of the structure of a Nazi concentration camp. It was relentless in stripping Jewish prisoners of everything. Within that structure, Frankl observed the need for prisoners to be equally relentless in refusing to give up their fundamental right to live and die with a sense of purpose.

      With that observation in mind, and Leopold's haunting call, what can we do to align our lives with the "evolutionary possibility"? A place to start, it seems, is with the principles of deep ecology articulated by Arne Naess and George Sessions. To simplify their essence, three general guidelines may be helpful.

      First, attempt to move away from an anthropocentric view toward an ecocentric view of the natural world. Although humans have power over other species and dominate the earth, with that power comes responsibility. As latecomers in the history of evolution, we are dependent on the complex web of life, but the web, for the most part, can do very well without us. This may allow us to understand humility at an intellectual level. But, because we are self-centered, most of us must discover a means to feel a sense of awe at an emotional level to change conduct in a fundamental way.

      Second, pursue the practice of simplicity with vigor. Because we live at a time when our consumption patterns degrade and diminish habitat around the world, most concerned Americans would agree in concept that we should take only for "vital needs." Yet, in the western world, with global capital markets enticing us with new "stuff" each day, and rendering obsolete many goods that are in excellent condition, the meaning of vital needs becomes so ephemeral that it provides little guidance for daily life. The practice of simplicity can provide a discipline that moves us toward the vital-needs goal.

      Third, form an intention to change western society in a fundamental way. Since we live in a culture with dominant values and habits defined by the globalizing economy, we can strive to create a counterculture that will take into account the needs of the earth and its diverse life forms. As difficult as that may seem, it is the only path for societal embrace of the land ethic.

      Because daily life is complicated, and the consequences to the earth of our choices are so remote, most of us need simple commands to work toward the possibility that Leopold foresaw. Three have been particularly helpful as I have struggled to apply the call of Leopold in my daily life.
"Stay put."
"Commit, then explain."
"Act with the authority of your 16 billion years."

      Richard E. Roy, Harvard J.D. joined his wife Jeanne in founding the Northwest Earth Institute, a pioneer and national leader in taking earth-centered programs into workplaces, homes, religious institutions, and communities. For information on programs, write NWEI, 921 SW Morrison Street, Portland, OR 97205, or e-mail dickr@nwei.org.

To comment or raise questions about Richard Roy's article "The Fading Hope of Sand County," go to the Discussion Area for this article.