Ecological concern is a broad movement, containing much diversity. In my
previous post, I mentioned Northcott's account of three approaches to ecological ethics: ecocentric, anthropocentric and theocentric. These refer to the underlying logic of different approaches to ecological ethics.
But there are other ways of categorising the field that might supplement Northcott's suggestion. One categorisation I've also found helpful is to consider the different kinds of responses that are commonly seen. Following a taxonomy coined by
Alex Steffen, let us call them light green, bright green and deep green. As with the previous categories, these are tendencies rather than mutually exclusive options. And as with the three approaches
mentioned previously, I believe we require elements of all three in a healthy response, since each on its own is insufficient.
Light green
Light green ecological activism assumes that the most effective response begins by winning hearts and minds. Given sufficient information and perhaps some persuasion and attractive exemplars, individuals will understand the necessity and/or benefits of making lifestyle, behavioural and consumer changes. No large political change is required, simply a gradual raising of awareness. Where the people lead, the
politicians will follow.
At its best, light green responses place an emphasis on personal responsibility and the necessity of a
change of heart to sustain any change of life. The light shade of this green could be read as a reference to an optimism about the human capacity for change in the light of new knowledge,
viz. the
freedom to repent, or it might refer to the moral superiority of choosing light over darkness.
But the lightness of this shade could also be read as lightweight, lacking in seriousness. At its more fatuous end, consumer choice is the name of the game. If it has "eco" in the label, then buying it will help the planet (ignoring the fact that it might help things more if I were not to buy anything most of the time). As long as the consumers have good information about their personal ecological footprint and products are clearly labelled, then we can rely on the sensible lifestyle choices of individuals to transform the landscape. Light green actions may be susceptible to manipulation through corporate greenwash.
And so even earnest and well-intentioned light green activism may obscure the structural reasons why society develops the way it has, the deep and powerful economic and ideological vested interests in the status quo. It generally fails to question consumerism, merely replacing one kind of consumption for another, albeit one with a lighter footprint.
Bright green
Bright green was Alex Steffen's preferred mode. The focus here is on intelligent transformation of society through better design, technological development and more widely distributed social innovations. This approach assumes that it is possible to have your cake and eat it, that increasing human prosperity is highly compatible with ecological responsibility, that going green is not merely the lesser of two evils, but a chance to embrace a better life for all. The brightness of this green is intended to refer both to the focus on
intelligent response and to the
optimism concerning human ingenuity and flexibility espoused by many in this camp.
Much of the talk of "green jobs", "low-carbon economy" or "sustainable development" goes here, though these terms can and are, of course, used in government and corporate greenwash for policies pursued for other reasons. Politically, bright green activism advocates radical social and economic change. Bright greens are frequently passionate about redesigning cities (often with reference to
new urbanism), transforming the economy to renewables and/or nuclear power, smart grids, electric cars (with
vehicle-to-grid capabilities),
techno-progressivism, closed loop materials cycles, bio and/or geo-engineering and, in general, the capacity of co-ordinated thoughtful human action to improve a situation.
At its best, bright green activism seeks constructive solutions rather than mere protest. Undoubtedly, it is possible to build a better mouse trap - to design systems, cities and even whole societies that waste less, produce more and more closely align with human and ecological well-being. Systems are indeed important; personal change is insufficient to avoid an ongoing and worsening ecological catastrophe.
Yet bright green thought can be blinded by the brilliance of its vision to two realities:
human sinfulness and finitude. It is
utopian, and like all utopian dreams, it can easily become a nightmare. We all have a tendency to go with the devil we know, to continue self-destructive habits, to put selfish interests before the interests of others. We are slaves to sin and without spiritual liberation, even the powers of intelligence and optimism are frustrated.
But there is perhaps an even deeper problem for bright green thought than sin, namely, the finitude of the earth and its living systems. That is, at its most euphoric, bright green thought forgets that
finitude is a gift and
control an illusion. Furthermore,
not all human-caused damage is humanly reversible.
Deep green
This green is deep because it attempts to delve beneath the surface of which political party happens to be in power or which new technology is being developed, instead seeking after the underlying philosophical, economic and political causes of ecological degradation. The analysis of the problem is taken deeper than left vs right or the relative merits of nuclear or wind power. The problem lies not in lack of information or political co-ordination, but in industrialism, capitalism, or some foundational component of contemporary society. Like bright greens, deep greens seek radical political and social transformation, including (depending how deep they go) a rejection of consumerism, of contemporary hyper-capitalism, of the logic of the market in all its forms, of industrialism and even, in some cases, of
agriculture.
Sometimes it is also called dark green, since it is frequently associated with pessimism about the possibility of sufficient change without massive disruption to human populations. Some dark greens seem to think that a major human die off is inevitable, desirable or both. Yet not all deep green thought is
Malthusian, as it seems reasonable to include certain forms of
steady state economics under this banner. Perhaps dark green deserves its own category.
Yet deep green is a better label for all approaches that view endless economic growth as ultimately inherently self-limiting. It echoes the term
deep ecology, a philosophy that tries to avoid anthropocentrism in our understanding and appreciation of the complex community of life. Human flourishing is both
entirely dependent upon and ultimately less important than the flourishing of ecosystems.
At its worst, deep green can be irresponsible or merely heartless in its embrace of the necessary misery associated with economic decline or collapse. It can be self-indulgent in a wholesale rejection of any partial solution or temporary improvement. It can be self-righteous in condemnation, futile in protest, acquiescent in despairing resignation, paralysed by apocalyptic nightmares.
Yet at its best, a deep green perspective refuses to grasp
illegitimate hopes. Our all-too-human hopes
must die. We need to
feel how deep the roots of our
predicament are: both within our own hearts (as light green affirms) and woven into the structures of society (as deep green reveals). While the life of Christian discipleship may have room for what Barth calls
little hopes, these are only possible once we have crucified any other great hope outside Christ.
Brown
And of course, some people remain brown, perhaps sporting merely a fig leaf of greenwash to cover their advocacy of ongoing exploitation of the creation without serious limits. There are also various shades of brown, but they all
smell bad.
First image by Brennan Jacoby.
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