In A Sand County Almanac, Aldo Leopold set forth his most enduring idea, the “land ethic,” a moral responsibility of humans to the natural world. Aldo Leopold’s land ethic idea is extremely relevant in today’s society, but understanding the land ethic can be difficult. This post will take a closer look at the basic tenets of Leopold’s idea and explore how we can better understand and apply land ethics in our own lives.
What did Leopold mean by a Land Ethic?
Leopold’s land ethic idea has been discussed for decades by scholars in a wide variety of academic disciplines, from philosophy to conservation biology. For this post, we’re just going to focus on the basics, but readers that want to dig deeper are encouraged to check out this list of books that explore the land ethic in greater depth through a variety of scholarly perspectives.
Let’s start near the beginning of the essay and examine an excerpt from a section entitled the “Ethical Sequence.” Leopold writes:
“The first ethics dealt with the relation between individuals; the Mosaic Decalogue is an example. Later accretions dealt with the relation between the individual and society. The Golden Rule tries to integrate the individual to society; democracy to integrate social organization to the individual….There is as yet no ethic dealing with man’s relation to land and to the animals and plants which grow upon it. The land-relation is still strictly economic, entailing privileges but not obligations…
The extension of ethics to this third element in human environment is, if I read the evidence correctly, an evolutionary possibility and an ecological necessity. It is the third step in a sequence. The first two have already been taken. Individual thinkers since the days of Ezekiel and Isaiah have asserted that the despoliation of land is not only inexpedient but wrong. Society, however, has not yet affirmed their belief. I regard the present conservation movement as the embryo of such an affirmation.”
Ethics deal with morality, and an inherent sense of what’s right and wrong. Leopold cites the Ten Commandments as an example of a set of moral standards that help define rights and wrongs in the context of a relationship between individuals. Leopold also talks about ethics between people and their communities, citing the examples of the Golden Rule (do unto others as you would do unto yourself) and the concept of democracy as foundations that inform our societal code of conduct. The land ethic, Leopold argues, is the missing piece in what he calls the ethical sequence.
Applying the Land Ethic
In “The Ethical Sequence,” Leopold explains what a land ethic is, but he doesn’t define the specific rights and wrongs that should govern our relationship to land. In our Land Ethic Leaders program, we are often asked about where this set of rules resides within Leopold’s writing. In essence, people would like to know what Leopold’s “10 Commandments” for the land would be. The closest he gets to articulating a clear set of rules or standards that help us to judge what actions are “right” and what actions are “wrong” is represented in the following passage from the land ethic:
This seems pretty simple and straightforward, but it’s still difficult to know how to apply in all cases. In a foreword to a book called The Professor, written in 1987 by Leopold’s graduate student Robert McCabe and focusing on the kind of educator and person Leopold was, Luna Leopold (Aldo’s second eldest son) explores this very concept. In the quote below, Luna points out that these rules may be more complicated than they seem.
“This apparently simple statement has been discussed in detail. Does it mean that the stability, integrity and beauty of the biosphere is the sole criterion on morality? For example, the death of a quarter of the human population would not prejudice ecosystems or the diversity of species. The question is asked, would this fit the definition of morality? It has been suggested that Leopold’s words imply the value of an individual person would be inversely proportional to the supply of people.”
Luna points out that it is actually really easy to read this statement and assume that it means that humans have the least value in the system. But he argued that if you could see how Leopold treated other people around him you would understand that this was the absolute farthest thing from the truth. Luna goes on to explain that land ethic needs to be large enough to encompass both the land community and the human community, working in harmony together:
“Rather than interpreting the concept of the land ethic as an indication of disregard for the individual in favor of the species or the ecosystem, my view is quite different. I see the concept of the land ethic as the outgrowth and extension of his deep personal concern for the individual.
Accepting the idea that the cooperations and competitions in human society are eased and facilitated by concern for others, he saw that the same consideration extended to other parts of the ecosystem would tend to add integrity, beauty and stability to the whole.”
Perhaps this is an insight into why Leopold did not present the land ethic idea as a litany of rights and wrongs or a ten commandments of the land. Leopold recognized that people’s environmental values many times grow directly from their experience. He was the kind of person who was absolutely devoted to giving his students, his family and his colleagues the opportunity to get out and connect with nature firsthand. Leopold knew that direct contact with the natural world was a key factor in shaping our ability to extend our ethics beyond our own self-interest.
Leopold also recognized that the relationship between people and each other and people and land was a complex one, and an evolutionary process. Near the end of the essay, he explains:
“I have purposely presented the land ethic as a product of social evolution because nothing so important as an ethic is ever ‘written.’ Only the most superficial student of history will suppose that Moses ‘wrote’ the Decalogue; it evolved in the minds of a thinking community, and Moses wrote a tentative summary of it for a ‘seminar.” I say tentative because evolution never stops. The evolution of a land ethic is an intellectual as well as an emotional process.”
We are all part of the thinking community that needs to shape the land ethic for the 21st century and beyond. To do that, we need to be able to engage in thoughtful dialog that makes room for many different perspectives on the relationship between people and land.
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A land ethic is a philosophy or theoretical framework about how, ethically, humans should regard the land. The term was coined by Aldo Leopold (1887–1948) in his a Sand County Almanac (1949), a classic text of the environmental movement. There he argues that there is a critical need for a "new ethic," an "ethic dealing with human's relation to land and to the animals and plants which grow upon it". Leopold offers an ecologically-based land ethic that rejects strictly human-centered views of the environment and focuses on the preservation of healthy, self-renewing ecosystems. A Sand County Almanac was the first systematic presentation of a holistic or ecocentric approach to the environment. Although Leopold is credited with coining the term "land ethic," there are many philosophical theories that speak to how humans should treat the land. Some of the most prominent land ethics include those rooted in economics, utilitarianism, libertarianism, egalitarianism, and ecology.
Economics based land ethic
This is a land ethic based wholly upon economic self-interest. Leopold sees two flaws in this type of ethic. First, he argues that most members of an ecosystem have no economic worth. For this reason, such an ethic can ignore or even eliminate these members when they are actually necessary for the health of the biotic community of the land. And second, it tends to relegate conservation necessary for healthy ecosystems to the Government and these tasks are too large and dispersed to be adequately addressed by such an institution. This ties directly into the context within which Leopold wrote Sand County Almanac.
For example, when the US Forest Service was founded by Gifford Pinchot, the prevailing ethos was economic and utilitarian. Leopold argued for an ecological approach, becoming one of the first to popularize this term created by Henry Chandler Cowles of the University of Chicago during his early 1900s research at the Indiana Dunes. Conservation became the preferred term for the more anthropocentric model of resource management, while the writing of Leopold and his inspiration, John Muir, led to the development of environmentalism.
Utilitarian based land ethic
Utilitarianism was first put forth by Jeremy Bentham and John Stuart Mill. Though there are many varieties of utilitarianism, generally it is the view that a morally right action is an action that produces the maximum good for people. Utilitarianism has often been used when deciding how to use land and it is closely connected with an economic based ethic. For example, it forms the foundation for industrial farming; as an increase in yield, which would increase the number of people able to receive goods from farmed land, is judged from this view to be a good action or approach. In fact, a common argument in favor of industrial agriculture is this it is a good practice because it increases the benefits for humans; benefits such as food abundance and a drop in food prices. However, a utilitarian based land ethic is different from a purely economic one as it could be used to justify the limiting of a person's rights to make profit. For example, in the case of the farmer planting crops on a slope, if the runoff of soil into the community creek led to the damage of several neighbor's properties, then the good of the individual farmer would be overridden by the damage caused to his neighbors. Thus, while a utilitarian based land ethic can be used to support economic activity, it can also be used to challenge this activity.
Libertarian based land ethic
Another philosophical approach often used to guide actions when making (or not making) changes to the land is libertarianism. Roughly, libertarianism is the ethical view that agents own themselves and have particular moral rights including the right to acquire property. In a looser sense, libertarianism is commonly identified with the belief that each individual person has a right to a maximum amount of freedom or liberty when this freedom does not interfere with other people's freedom. A well known libertarian theorist is John Hospers. For libertarians, property rights are natural rights. Thus, it would be acceptable for the above farmer to plant on a slope as long as this action does not limit the freedom of his or her neighbors.
This view is closely connected to utilitarianism. Libertarians often use utilitarian arguments to support their own arguments. For example, in 1968, Garrett Hardin applied this philosophy to land issues when he argued that the only solution to the "Tragedy of the Commons" was to place soil and water resources into the hands of private citizens. Hardin then supplied utilitarian justifications to support his argument. However, you could argue that this possibly leaves a libertarian based land ethics open to the above critique lodged against economic based approaches. Even excepting this, the libertarian view has been challenged by the critique that people making self-interested decisions often cause large ecological disasters such as the Dust Bowl disaster. Even so, libertarianism is a philosophical view commonly held within the United States and, especially, held by U.S. ranchers and farmers.[dubious– discuss]
Egalitarian based land ethic
Egalitarian based land ethics are often developed as a response to libertarianism. This is because, while libertarianism ensures the maximum amount of human liberty, it does not require that people help others. In addition, it also leads to the uneven distribution of wealth. A well known egalitarian philosopher is John Rawls. When focusing on land use, what this translates into is its uneven distribution and the uneven distribution of the fruits of that land. While both a utilitarian and libertarian based land ethic could conceivably rationalize this mal-distribution, an egalitarian approach typically favors equality whether that be equal entitlement to land and/or access to food. However, there is also the question of negative rights when holding to an egalitarian based ethic. In other words, if you recognize that a person has a right to something, then someone has the responsibility to supply this opportunity or item; whether that be an individual person or the government. Thus, an egalitarian based land ethic could provide a strong argument for the preservation of soil fertility and water because it links land and water with the right to food, with the growth of human populations, and the decline of soil and water resources.
Ecologically based land ethic
In addition to economic, utilitarian, libertarian, and egalitarian based land ethics, there are also land ethics based upon the principle that the land (and the organisms that live off the land) has intrinsic value. These ethics are, roughly, coming out of an ecological or systems view. This position was first put forth by Ayers Brinser in Our Use of the Land, published in 1939. Brinser argued that white settlers brought with them "the seeds of a civilization which has grown by consuming the land, that is, a civilization which has used up the land in much the same way that a furnace burns coal.” Later, Aldo Leopold's posthumously published Sand County Almanac popularized this idea. Another examples is the deep ecology view which argues that human communities are built upon a foundation of the surrounding ecosystems or the biotic communities and that all life is of inherent worth. Similar to egalitarian based land ethics, the above land ethics were also developed as alternatives to utilitarian and libertarian based approaches. Leopold's ethic is currently one of the most popular ecological approaches. Other writers and theorists who hold this view include Wendell Berry (b. 1934), N. Scott Momaday, J. Baird Callicott, Paul B. Thompson, and Barbara Kingsolver.
Aldo Leopold's land ethic
In his classic essay, "The Land Ethic," published posthumously in A Sand County Almanac, Leopold proposes that the next step in the evolution of ethics is the expansion of ethics to include nonhuman members of the biotic community, collectively referred to as "the land." Leopold states the basic principle of his land ethic as: "A thing is right when it tends to preserve the integrity, stability, and beauty of the biotic community. It is wrong when it tends otherwise."
He also describes it in this way: "The land ethic simply enlarges the boundaries of the community to include soils, waters, plants, and animals, or collectively: the land . . . [A] land ethic changes the role of Homo sapiens from conqueror of the land-community to plain member and citizen of it. It implies respect for his fellow-members, and also respect for the community as such."
Leopold was a naturalist, not a philosopher, and there is much debate about what exactly Leopold's land ethic asserts and how he argues for it. At its core, the land ethics claims (1) that humans should view themselves as plain members and citizens of biotic communities, not as "conquerors" of the land; (2) that we should extend ethical consideration to ecological wholes ("soils, waters, plants, and animals"), (3) that our primary ethical concern should not be with individual plants or animals, but with the healthy functioning of whole biotic communities, and (4) that the "summary moral maxim" of ecological ethics is that we should seek to preserve the integrity, stability, and beauty of the biotic community. Beyond this, scholars disagree about the extent to which Leopold rejected traditional human-centered approaches to the environment and how literally he intended his basic moral maxim to be applied. They also debate whether Leopold based his land ethic primarily on human-centered interests, as many passages in A Sand County Almanac suggest, or whether he placed significant weight on the intrinsic value of nature. One prominent student of Leopold, J. Baird Callicott, has suggested that Leopold grounded his land ethics on various scientific claims, including a Darwinian view of ethics as rooted in special affections for kith and kin, a Copernican view of humans as plain members of nature and the cosmos, and the finding of modern ecology that ecosystems are complex, interrelated wholes. However, this interpretation has recently been challenged by Roberta Millstein, who has offered evidence that Darwin's influence on Leopold was not related to Darwin's views about moral sentiments, but rather to Darwin's views about interdependence in the struggle for existence.
Attractions of Leopold's land ethic
Leopold's ecocentric land ethic is popular today with mainstream environmentalists for a number of reasons. Unlike more radical environmental approaches, such as deep ecology or biocentrism, it does not require huge sacrifices of human interests. Leopold does not, for example, believe that humans should stop eating or hunting or experimenting on animals. Nor does he call for a massive reduction in human population, or for permitting humans to interfere with nature only to satisfy vital human needs (regardless of economic or other human costs). As an environmental ethic, Leopold's land ethic is a comparatively moderate view that seeks to strike a balance between human interests and a healthy and biotically diverse natural environment. Many of the things mainstream environmentalists favor--preference for native plants and animals over invasive species, hunting or selective culling to control overpopulated species that are damaging to the environment, and a focus on preserving healthy, self-regenerating natural ecosystems both for human benefit and for their own intrinsic value--jibe with Leopold's ecocentric land ethic.
A related understanding has been framed as global land as a commons. In this view biodiversity and terrestrial carbon storage - an element of climate change mitigation - are global public goods. Hence, land should be governed on a global scale as a commons, requiring increased international cooperation on nature preservation .
Some critics fault Leopold for lack of clarity in spelling out exactly what the land ethic is and its specific implications for how humans should think about the environment. It is clear that Leopold did not intend his basic normative principle ("A thing is right when it tends to preserve the integrity, stability, and beauty of the biotic community") to be regarded as an ethical absolute. Thus construed, it would prohibit clearing land to build homes, schools, or farms, and generally require a "hands-off" approach to nature that Leopold plainly did not favor. Presumably, therefore, his maxim should be seen as a general guideline for valuing natural ecosystems and striving to achieve what he terms a sustainable state of "harmony between men and land." But this is vague and, according to some critics, not terribly helpful.
A second common criticism of Leopold is that he fails to state clearly why we should adopt the land ethic. He often cites examples of environmental damage (e.g., soil erosion, pollution, and deforestation) that result from traditional human-centered, "conqueror" attitudes towards nature. But it is unclear why such examples support the land ethic specifically, as opposed to biocentricism or some other nature-friendly environmental ethic. Leopold also frequently appeals to modern ecology, evolutionary theory, and other scientific discoveries to support his land ethic. Some critics have suggested that such appeals may involve an illicit move from facts to values. At a minimum, such critics claim, more should be said about the normative basis of Leopold's land ethic.
Other critics object to Leopold's ecological holism. According to animal rights advocate, Tom Regan, Leopold's land ethic condones sacrificing the good of individual animals to the good of the whole, and is thus a form of "environmental fascism." According to these critics, we rightly reject such holistic approaches in human affairs. Why, they ask, should we adopt them in our treatment of non-human animals?
Finally, some critics have questioned whether Leopold's land ethic might require unacceptable interferences with nature in order to protect current, but transient, ecological balances. If the fundamental environmental imperative is to preserve the integrity and stability of natural ecosystems, wouldn't this require frequent and costly human interventions to prevent naturally occurring changes to natural environments? In nature, the "stability and integrity" of ecosystems are disrupted or destroyed all the time by drought, fire, storms, pests, newly invasive predators, etc. Must humans act to prevent such ecological changes, and if so, at what cost? Why should we place such high value on current ecological balances? Why think it is our role to be nature's steward or policeman? According to these critics, Leopold's stress on preserving existing ecological balances is overly human-centered and fails to treat nature with the respect it deserves.
- A. Leopold, A Sand County Almanac, Oxford University Press, New York, 1949
- ^ abcLeopold, A. 1949. A Sand County Almanac. Oxford University Press, New York.
- ^DesJardins, Joseph R. Environmental Ethics: An Introduction to Environmental Philosophy, 5th ed. Boston: Wadsworth, 2013, p. 179
- ^Stanford Encyclopedia of Philosophy/ History of Utilitarianism
- ^Vallentyne, Peter, "Libertarianism", The Stanford Encyclopedia of Philosophy (Fall 2010 Edition), Edward N. Zalta (ed.)
- ^Harden, Garrett. (1968) "The Tragedy of the Commons." Science, 162, 1243-1248
- ^ abcThompson, Paul. (2010) "Land." "Life Science Ethics." ed. Gary L. Comstock. Raleigh: Springer Publishing.
- ^Arneson, Richard, "Egalitarianism", The Stanford Encyclopedia of Philosophy (Spring 2009 Edition), Edward N. Zalta (ed.), URL = <http://plato.stanford.edu/archives/spr2009/entries/egalitarianism/>
- ^Naess, Arne (1973) 'The Shallow and the Deep, Long-Range Ecology Movement.' Inquiry 16: 95-100
- ^Callicott, J. Baird. In Defense of the Land Ethic: Essays in Environmental Philosophy. Albany: State University of New York Press, 1989, pp. 75-99.
- ^Millstein, Roberta L. (2015) “Re-examining the Darwinian Basis for Aldo Leopold’s Land Ethic,” Ethics, Policy & Environment 18: 301-317.
- ^Creutzig, F. Govern land as a global commons. Nature 546:7656 pp. 28-29
- ^DesJardins, Environmental Ethics, pp. 186-88.
- ^DesJardins, pp. 185-88.
- ^DesJardins, pp. 185-88.
- ^Regan, Tom. The Case for Animal Rights. Berkeley: University of California Press, 1983, pp. 361-62.
- ^DesJardins, p. 194.