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The politics of nature: Explorations in green political theory
Furures. l’ol. 27. No. 1. pp. YY-103.
lYY5
Elsevier Saencc Ltd Printed in Great Britain
BOOK REWEWS Dark green and light green theory
Andrew Jordan The Politics of Nature: Explorations in Green Political Theory A Dobson and P Lucardie, editors London, Routledge, 1993, f37.50
Modern ‘green’ thinking emerged in the early 1970s as a reaction to widespread fears about the imminence of ecological collapse. It is difficult to pinpoint the central and salient points of a specific ‘green political theory’, but it is generally predicated upon the belief that the interests of non-human entities (and the natural world generally) should be given greater priority in political life-that environmental systems are not provided for the sole benefit of species Homo sapiens, but have an intrinsic value of their own. Beyond this, however, there is very little agreement on what ‘green political policy’ actually stands for or whether it can be reconciled with other political theoretical traditions such as liberalism and conservatism. This book, the product of a European workshop held in 1991, draws together a variety of authors from a number of disciplinary backgrounds and countries to debate the current status of ‘green political theory’ and to explore its relationship with more traditional ideological positions (eg socialism, anarchism, feminism) and political
Andrew Jordan may be contacted at the Centre for Social and Economic Research on the Global Environment (CSERCE), School of Environmental Sciences, University of East Anglia, Norwich NR4 7TJ, UK (Tel: +44 1603 593176; fax: +44 1603 250588).
concepts (eg democracy, power and the like). It is divided into four main sections. The first (‘Ethical foundations’) contains two chapters which debate the moral and ethical precepts of green thinking. They focus on some old, and perhaps insoluble, disputes such as how far to extend the ‘moral’ community in to the natural world and how a bioethic might be reconciled with the individualistic tendencies inherent in modern (and predominantly Western) societies. The three chapters in the second section (‘Green politics: the state and democracy’) examine the extent to which the ecological imperative can be reconciled with the concept and practice of democracy. Again, the authors return to welltrodden ground: if ecologism extends the political community to include the natural world, how can the well-being and interests of non-human entities be integrated into decision making! Saward senses, instinctively, that democracy and the need to restructure society along green lines are probably incompatible: an authoritarian regime would be necessary, but that is anathema for most greens. In a well-written chapter, Achterbourg reminds us of the inherent tension between the need to consider the interests of the environment and future generations, and the present generation’s demand for free choice and immediate gratification. This is, in a nutshell, the riddle of sustainable development. The authors of the three chapters in the third section (‘Green Society: economics and welfare’) offer their thoughts on the possible make-up of a ‘green’ society. Lee makes a case (though not a particularly convincing one) for de-industrialization and
99
Book reviews
decentralization, whereas Ferris argues that a ‘green’ society would be better organized on socialist or social democratic lines. The final section (vaguely entitled ‘The boundaries’) draws together four diverse chapters which examine the interface between green theory and feminism, Christianity, critical theory and animal rights. Several themes resonate throughout this book. The first is the enormous range of beliefs which appear to co-exist (some more comfortably than others) under the banner of ‘green theory’. In his introduction to this volume, Lucardie tries to classify the authors on the basis of their ‘greenness’. Not surprisingly, there is great diversity: some are a ‘darker’ hue of green (more ecocentric) whereas others are a much ‘lighter’ green (more anthropocentric) (p xv); there are also the normal left-right tendencies. Lucardie does not say whether diversity and contradiction are to be bemoaned or celebrated-some greens view it as a strength, others as a weakness. There also seems to be little ageement amongst the authors whether there is such a thing as a consistent and cohesive ‘green theory’ or that such a thing is actually feasible. For Dobson, ‘green thinking’ already constitutes a new and challenging ideology of its own (he terms it ‘ecologism’) (p 229); Ferris, on the other hand, believes that environmentalism offers little more than a different dimension to existing social problems (eg housing, urban policy etc). Lucardie adopts a via media: a ‘green
100
theory’ either does not exist or it is in statu nascendi (p xv). Finally, judging by the diversity of opinions expressed in the chapters of this book, a ‘genuine ecological synthesis” with other strands of contemporary political thoughts seems unlikely, if not impossible. Although some chapters evince some affinity with feminism, liberal democracy, socialism and even Christianity and individualism, the links which the authors draw are not always robust. The impression that emerges from this book is of a nascent theoretical tradition in an early and restless phase of development. Consequently, there is often very little synthesis between some of the chapters and even the way that the book is sectionalized may appear rather arbitrary. This is certainly not a book for those seeking a primer on green theoretical issues written in plain language. These quibbles aside, though, this is a good book and one worth persevering with. However, given the lack of a strong introductory chapter, readers may find more encouragement (and a notional guide rail) if they begin (rather than conclude) with Dobson’s thoughtfully written ‘Afterword’.
Reference 1.
P R Hay, ‘Ecological values and Western political traditions’, Politics, t!(2), 1988, pages 22-29.
lYY5
Elsevier Saencc Ltd Printed in Great Britain
BOOK REWEWS Dark green and light green theory
Andrew Jordan The Politics of Nature: Explorations in Green Political Theory A Dobson and P Lucardie, editors London, Routledge, 1993, f37.50
Modern ‘green’ thinking emerged in the early 1970s as a reaction to widespread fears about the imminence of ecological collapse. It is difficult to pinpoint the central and salient points of a specific ‘green political theory’, but it is generally predicated upon the belief that the interests of non-human entities (and the natural world generally) should be given greater priority in political life-that environmental systems are not provided for the sole benefit of species Homo sapiens, but have an intrinsic value of their own. Beyond this, however, there is very little agreement on what ‘green political policy’ actually stands for or whether it can be reconciled with other political theoretical traditions such as liberalism and conservatism. This book, the product of a European workshop held in 1991, draws together a variety of authors from a number of disciplinary backgrounds and countries to debate the current status of ‘green political theory’ and to explore its relationship with more traditional ideological positions (eg socialism, anarchism, feminism) and political
Andrew Jordan may be contacted at the Centre for Social and Economic Research on the Global Environment (CSERCE), School of Environmental Sciences, University of East Anglia, Norwich NR4 7TJ, UK (Tel: +44 1603 593176; fax: +44 1603 250588).
concepts (eg democracy, power and the like). It is divided into four main sections. The first (‘Ethical foundations’) contains two chapters which debate the moral and ethical precepts of green thinking. They focus on some old, and perhaps insoluble, disputes such as how far to extend the ‘moral’ community in to the natural world and how a bioethic might be reconciled with the individualistic tendencies inherent in modern (and predominantly Western) societies. The three chapters in the second section (‘Green politics: the state and democracy’) examine the extent to which the ecological imperative can be reconciled with the concept and practice of democracy. Again, the authors return to welltrodden ground: if ecologism extends the political community to include the natural world, how can the well-being and interests of non-human entities be integrated into decision making! Saward senses, instinctively, that democracy and the need to restructure society along green lines are probably incompatible: an authoritarian regime would be necessary, but that is anathema for most greens. In a well-written chapter, Achterbourg reminds us of the inherent tension between the need to consider the interests of the environment and future generations, and the present generation’s demand for free choice and immediate gratification. This is, in a nutshell, the riddle of sustainable development. The authors of the three chapters in the third section (‘Green Society: economics and welfare’) offer their thoughts on the possible make-up of a ‘green’ society. Lee makes a case (though not a particularly convincing one) for de-industrialization and
99
Book reviews
decentralization, whereas Ferris argues that a ‘green’ society would be better organized on socialist or social democratic lines. The final section (vaguely entitled ‘The boundaries’) draws together four diverse chapters which examine the interface between green theory and feminism, Christianity, critical theory and animal rights. Several themes resonate throughout this book. The first is the enormous range of beliefs which appear to co-exist (some more comfortably than others) under the banner of ‘green theory’. In his introduction to this volume, Lucardie tries to classify the authors on the basis of their ‘greenness’. Not surprisingly, there is great diversity: some are a ‘darker’ hue of green (more ecocentric) whereas others are a much ‘lighter’ green (more anthropocentric) (p xv); there are also the normal left-right tendencies. Lucardie does not say whether diversity and contradiction are to be bemoaned or celebrated-some greens view it as a strength, others as a weakness. There also seems to be little ageement amongst the authors whether there is such a thing as a consistent and cohesive ‘green theory’ or that such a thing is actually feasible. For Dobson, ‘green thinking’ already constitutes a new and challenging ideology of its own (he terms it ‘ecologism’) (p 229); Ferris, on the other hand, believes that environmentalism offers little more than a different dimension to existing social problems (eg housing, urban policy etc). Lucardie adopts a via media: a ‘green
100
theory’ either does not exist or it is in statu nascendi (p xv). Finally, judging by the diversity of opinions expressed in the chapters of this book, a ‘genuine ecological synthesis” with other strands of contemporary political thoughts seems unlikely, if not impossible. Although some chapters evince some affinity with feminism, liberal democracy, socialism and even Christianity and individualism, the links which the authors draw are not always robust. The impression that emerges from this book is of a nascent theoretical tradition in an early and restless phase of development. Consequently, there is often very little synthesis between some of the chapters and even the way that the book is sectionalized may appear rather arbitrary. This is certainly not a book for those seeking a primer on green theoretical issues written in plain language. These quibbles aside, though, this is a good book and one worth persevering with. However, given the lack of a strong introductory chapter, readers may find more encouragement (and a notional guide rail) if they begin (rather than conclude) with Dobson’s thoughtfully written ‘Afterword’.
Reference 1.
P R Hay, ‘Ecological values and Western political traditions’, Politics, t!(2), 1988, pages 22-29.