14
A. Brenner Philosophy and Man's Responsibility for Nature
sus about "good life" would be crystallized. Since Aristotle, the term "good life" characterized a consistent life (AckrillI974), or in a modern term a life which is sustainable.
Life which is consistent in this way should integrate nature into botlI personal action
and tlIe world (Arendt 1960). This integration of nature must not only exist tlIrough a
mental revolution: it must also have practical political consequences. One could be to
implement tlIe conservation of nature in tlIe constitution (Welan 1984). Next to tlIe
constitutional law, nature could have greater political importance if policy were based
on tlIe voluntary action of tlIe people. A helpful instrument for such a policy is an ecological plan which was already suggested at Rio (Agenda 21).
The idea of nature's integration would establish a new paradigm of politics
(Weizsacker 1989; Gore 1992). This kind of politics is demanded by tlIe principle of responsibility (Jonas 1979). In our actions we have to respect, along witlI tlIe interests of
future generations, tlIe value of nature. This appreciation is an argument of physiocentric
etlIics. Additionally, anotlIer aspect of political philosophy becomes important. The
ecological crisis clarifies not only tlIe lack of integration of nature but also tlIe lack of
integration of society (Meyer-Abich 1997). More and more often people have to leave
tlIeir homes because with tlIe destruction of nature tlIeir basis of life has vanished
(Kane 1995; Sachs 1996). Like war refugees ecological refugees are disintegrated in tlIeir
own societies. This lack of integration can be found in many countries witlI terrible
natural disasters, e.g. in tlIe Ukraine or in Belarus. The destruction of nature often has
winners, but it certainly always has losers. People who become sick from environmental damages are often excluded from society. People who suffer from leukemia,
pseudocrupp or electric smog are not able to participate in normal lifestyles. Modern
politics comprises a high level of integration. This is tlIe precondition for internal peace
in a society. As turning away from Bacon's principle lets individuals find peace witlIin
tlIemselves and a new understanding of autonomy, so does tlIe integration of politics
which establishes a new sovereignty.
Thus we can see, if philosophy accepts its responsibility for nature's destruction we
can find tlIrough philosophy botlI a new individual selfunderstanding and a new political identity. WitlIout tlIem we do not have a chance for tlIe future.
References
Ackrill J (1974) Aristotle on eudaemonia. In: Proceedings of tlte British Academy 60, London
Arendt H (1960) Vita activa oder Vom tiitigen Leben. Piper, Miinchen, Kapitel I
Gloy K (1995) Das Verstiindnis der Natur. Bd. I: Die Geschichte des wissenschaftlichen Denkens. Beck,
Miinchen
Gore A (1992) Eartlt in tlte balance, ecology and human spirit. Houghton Mifflin, Boston New York 1992
Jonas H (1979) Das Prinzip Verantwortung. Suhrkamp,Frankfurt/M.
Kant I (1974) Grundlegung der Metaphysik der Sitten. In: Kant I (1974): Werkausgabe, Bd. VII. FrankfurtlM., p 51
Kane H (1995) Die Heimat verlassen. In: Wordwatch Institute (Hrsg.) Zur Lage der Welt 1995. Fischer,
Frankfurt/M., pp 205-236
Maschat M (1989) Leonardo da Vinci und die Technik der Renaissance. Beck, Miinchen
Meyer-Abich KM (1997) Praktische Naturphilosophie. Erinnerung an einen vergessenen Traum. Beck,
Miinchen
Sachs A (1996) Menschenrechte und okologische Gerechtigkeit. In: Wordwatch Institute (Hrsg.) Zur
Lage der Welt 1996. Fischer, FrankfurtlM, pp 196-225
Weizsiicker EUv (1989) Erdpolitildlkologische Realpolitik an der Schwelle zum Jaltrhundert der Umwelt.
Wissenschaftliche Buchgesellschaft, Darmstadt
Welan M (1984) Umweltschutz, Zweck des Staates, Sinn der Freilieit. In: Enrique H. Prat (Hrsg.) Kurswechsel oder Untergang: die okologische Rettung der Natur. Lang, FrankfurtlM. Berlin, pp 11-14
A. Brenner Philosophy and Man's Responsibility for Nature
sus about "good life" would be crystallized. Since Aristotle, the term "good life" characterized a consistent life (AckrillI974), or in a modern term a life which is sustainable.
Life which is consistent in this way should integrate nature into botlI personal action
and tlIe world (Arendt 1960). This integration of nature must not only exist tlIrough a
mental revolution: it must also have practical political consequences. One could be to
implement tlIe conservation of nature in tlIe constitution (Welan 1984). Next to tlIe
constitutional law, nature could have greater political importance if policy were based
on tlIe voluntary action of tlIe people. A helpful instrument for such a policy is an ecological plan which was already suggested at Rio (Agenda 21).
The idea of nature's integration would establish a new paradigm of politics
(Weizsacker 1989; Gore 1992). This kind of politics is demanded by tlIe principle of responsibility (Jonas 1979). In our actions we have to respect, along witlI tlIe interests of
future generations, tlIe value of nature. This appreciation is an argument of physiocentric
etlIics. Additionally, anotlIer aspect of political philosophy becomes important. The
ecological crisis clarifies not only tlIe lack of integration of nature but also tlIe lack of
integration of society (Meyer-Abich 1997). More and more often people have to leave
tlIeir homes because with tlIe destruction of nature tlIeir basis of life has vanished
(Kane 1995; Sachs 1996). Like war refugees ecological refugees are disintegrated in tlIeir
own societies. This lack of integration can be found in many countries witlI terrible
natural disasters, e.g. in tlIe Ukraine or in Belarus. The destruction of nature often has
winners, but it certainly always has losers. People who become sick from environmental damages are often excluded from society. People who suffer from leukemia,
pseudocrupp or electric smog are not able to participate in normal lifestyles. Modern
politics comprises a high level of integration. This is tlIe precondition for internal peace
in a society. As turning away from Bacon's principle lets individuals find peace witlIin
tlIemselves and a new understanding of autonomy, so does tlIe integration of politics
which establishes a new sovereignty.
Thus we can see, if philosophy accepts its responsibility for nature's destruction we
can find tlIrough philosophy botlI a new individual selfunderstanding and a new political identity. WitlIout tlIem we do not have a chance for tlIe future.
References
Ackrill J (1974) Aristotle on eudaemonia. In: Proceedings of tlte British Academy 60, London
Arendt H (1960) Vita activa oder Vom tiitigen Leben. Piper, Miinchen, Kapitel I
Gloy K (1995) Das Verstiindnis der Natur. Bd. I: Die Geschichte des wissenschaftlichen Denkens. Beck,
Miinchen
Gore A (1992) Eartlt in tlte balance, ecology and human spirit. Houghton Mifflin, Boston New York 1992
Jonas H (1979) Das Prinzip Verantwortung. Suhrkamp,Frankfurt/M.
Kant I (1974) Grundlegung der Metaphysik der Sitten. In: Kant I (1974): Werkausgabe, Bd. VII. FrankfurtlM., p 51
Kane H (1995) Die Heimat verlassen. In: Wordwatch Institute (Hrsg.) Zur Lage der Welt 1995. Fischer,
Frankfurt/M., pp 205-236
Maschat M (1989) Leonardo da Vinci und die Technik der Renaissance. Beck, Miinchen
Meyer-Abich KM (1997) Praktische Naturphilosophie. Erinnerung an einen vergessenen Traum. Beck,
Miinchen
Sachs A (1996) Menschenrechte und okologische Gerechtigkeit. In: Wordwatch Institute (Hrsg.) Zur
Lage der Welt 1996. Fischer, FrankfurtlM, pp 196-225
Weizsiicker EUv (1989) Erdpolitildlkologische Realpolitik an der Schwelle zum Jaltrhundert der Umwelt.
Wissenschaftliche Buchgesellschaft, Darmstadt
Welan M (1984) Umweltschutz, Zweck des Staates, Sinn der Freilieit. In: Enrique H. Prat (Hrsg.) Kurswechsel oder Untergang: die okologische Rettung der Natur. Lang, FrankfurtlM. Berlin, pp 11-14