Katherine Elliot

Environmental Ethics and Policy

Professor Stephens
30 January 2018

The Right Relationship to Nature

At different points in time, different thinkers advocated for different approaches to

nature. All developed varying views in terms of how other creatures compare to the likes of

humanity, specifically how other creatures deserve to be treated. Many modern scholars claim

that Plato’s theory of forms prevented the development of an ecological perspective.1 However

an account from Gabriela Roxana Carone states that these scholars are simply drawing incorrect

conclusions from Plato’s premises. Plato advocated for the view of the earth as a whole and

claimed that if people understand things as a part of a unified whole, it could bring excellence to

the entire world. In terms of Plato’s approach to animals, he did believe that animals were

inferior to human beings however he believed that animals still had the power of choice and

responsibility. Because of this, both human beings and animals must learn to operate with a

dominating sense of reason. 2 Plato’s account of nature was incredibly influential in the

development of later thinkers, including Augustine and Francis of Assisi.

Plato influenced both Augustine and Francis but both developed different qualifications

for a correct relationship to nature. Augustinian thought emphasizes the idea that nature

possesses ontological goodness. Augustine viewed living things as naturally good and a way to

return and understand the influence of God.3 To Augustine the right human relationship to the

world of nature requires three things: (1) an understanding of the goodness in which all things

exist participate in their own way (2) a love and appreciation of these creatures for their own

1
Gabriela Roxana Carone, "Plato and the Environment," Environmental Ethics 20:115-116.
2
Ibid.,120.
3
Madonna R Adams, "Augustine and Love of The Environment," 76-77.
sake and (3) the need for human beings to order their own nature according to virtue.4 Another

famous thinker, Francis of Assisi, epitomized a way of appreciating and treating nature. He saw

the diversity of nature as an expression of God’s “creativity and benevolence.”5 He also

advocated for the view that all living creatures had “original blessing” which meant that all

animals are innocent and good and thus be treated with respect.6 His ethical application of

reverence to all of nature, living and non-living, is why he is so closely associated with nature

and influential in current ecological thought. All of the approaches to the natural world apply to

different modern environmental problems of today, including the issue of animal rights and

factory farming.

Rene Descartes, considered the first “modern” philosopher, denied the existence of

animal rights on the account that animals cannot feel pain and operate like mechanical robots.

With this, animals cannot reason and thus, are not deserving of compassion.7 Since this

declaration, this pattern of thinking has seeped into the mainstream and become the norm,

despite increasing scientific evidence that demonstrates the intelligence of different animal

species. This mindset is extremely prevalent in the widespread factory farming systems set up

around the world today. At these farms, animals undergo significant amounts of unnecessary

pain during the process of slaughter. Animals are no longer viewed as living things but instead,

objects for human consumption. By eating mass produced meat, everyday people are keeping

these systems in places of power. These factory farms additionally create massive amounts of

waste and environmental harm. Approximately one-third of our greenhouse gas emissions come

from agricultural practices. In the long run, we need to stop applying Descartes’ approach to

4
Ibid.,77.
5
J. Donald Hughes, "Francis of Assisi and the Diversity of Creation," Environmental Ethics 18:312.
6
Ibid.,314.
7
Rene Descartes and R. G. Botzler, "Animals are Machines," ed. S. J. Armstrong, Environmental Ethics: Divergence and
Convergence , 1993.
 animal rights to common agricultural practices and instead again adopt the practices of figures

like Augustine; who understood the need for certain animal products as long as they as long as

they are not taken in excess and the animals are treated humanely.8 In modern times, we do not

all need to take more extreme actions, like becoming vegetarian or vegan, but instead become

more cognizant and conservative in our use of animal products that cause unnecessary harm to

the animals themselves and the environment as a whole.

Word Count: 645

Question: Who should we draw most inspiration from when developing a way to think about

nature? Is there one person that epitomizes how we should think of the earth? Or should we look

to various figures?

8
Madonna R Adams, "Augustine and Love of The Environment," 79.
 Works Cited

Adams, Madonna R . "Augustine and Love of The Environment." 73-84.

Carone, Gabriela Roxana. "Plato and the Environment." Environmental Ethics 20:115-33.

Descartes, Rene , and R. G. Botzler. "Animals are Machines." Edited by S. J. Armstrong.

Environmental Ethics: Divergence and Convergence , 1993, 281-85.

Hughes, J. Donald . "Francis of Assisi and the Diversity of Creation." Environmental Ethics

18:311-20.

"The Canticle of the Sun." Canticle of the Sun. Accessed January 30, 2018.

http://faculty.webster.edu/barrettb/canticle.htm.