As the title suggests, J. Baird Callicott's "Earth's Insights" is a representative global survey of ecological ethics both past and present. Callicott suggests that by looking at environmental ethics from traditional, modern, and post-modern cultures we can begin the much needed process of constructing a global ethic. He does not suggest that we construct one monolithic ethics that gets applied everywhere, but that we tap the resources of the past and present to construct ideas that will work locally. Neither romantic in his notions of traditional and modern potential sources for environmental ethics, nor pessimistic in his thoughtful encounter with post-modernism, Callicott gives readers in this survey a wide variety of ideas to talk about. Noting that in a global survey it is only possible to be representative, I was greatly impressed by the selection and breadth of sources and ideas.

The section on the "Historical Roots of Western European Environmental Attitudes and Values" is impressive in the scope of resources he covers, even if ever so briefly. Along with coverage of Judaism, Christianity, and Islam, material on Greek mythology, philosophy, Goddess Spirituality, and the Gaia Hypothesis are also presented. Explicitly in the Judeo-Christian tradition and implicitly in Islam Mr. Callicott sees three attitudes toward the natural world present in these religious tradition's texts: (1) despotic, (2) stewardship, and (3) citizenship. He succinctly explains these, and makes a passionate plea for a stewardship environmental ethic. As he does throughout the book Callicott carefully points out what is or could be utilized for a positive and pro-active environmental ethic and what ideas have been detrimental or disastrous to such an ethic. For example, when he discusses Greco-Roman mythology and philosophy he points out that in this mythology the world is born, and is therefore a living organism and not a created thing or object. Yet, this is a highly anthropomorphic mythology with a philosophical system that bequeathed to the West deep seated notions of an ontological dualism between spirit and matter, and a mechanistic and hierarchal notion of the cosmos.

The section on Europe is followed by general materials on South and East Asian religious traditions and a specific look at ecological insights in East Asian Buddhism. The renouncer traditions of India, Hinduism, Jainism, and Buddhism with their implicit rejection of the world are juxtaposed to notions of ahimsa (non-violence towards all life) and compassion for all life. One could only wish that Mr. Callicott had a little more time to investigate other large religious traditions within Hinduism beside the small minority of Advaita Vedanta. It is more likely that ecological resources for India lie in the bhakti traditions. The focus on East Asian Buddhism is nicely presented with a well balanced portrayal and the raising of very important questions concerning the relationship of generally positive Japanese Buddhist attitudes towards the environment and generally bad Japanese environmental practice.

The next sections are devoted to a survey of Far Western (Polynesia, Native American), South American, African, and Australian traditional attitudes towards the environment. These areas are rarely covered in global surveys and obviously should be. From Polynesia ideas such as kinship between human and non-human life, the continuity between humans and the land, and in such ideas as the Hawaiian people's name for themselves, kama'aina (people of the land). Delving into Lakota shamanism Callicott discusses concepts like the land as the creative matrix of all life and the natural unity of all life. From South America we learn about the Tukano people with their sense of limited population growth and restrictions on hunting and certain foods. The Kayapo people are discussed in the light of their highly sophisticated methods of subsistence farming. African peoples commented on include the Yoruba with the religious notion of the ori (inner essence) which is an embedded individuality, a concept "of individuality as a nexus of communal relationships."(pg 167) From Australia concepts from the aboriginal peoples such as the dreamtime, song lines, and the deep sense of self that is embedded in geographic place are explored.

I was particularly intrigued with the last sections of the book that dealt with postmodernism and examples of traditional land ethics in action. With a lucid discussion of the differences between reconstructive and deconstructive postmodernism, and why we should even care about postmodernism, Callicott moves to a fascinating discussion of the scientific worldview. From there he links reconstructive postmodernism to new insights in science providing us with a model of a post-modern scientific worldview. I found this whole section to be a very important contribution to our considerations of a global environmental ethic.

The last section of the book, "Traditional Land Ethics in Action," looks at what different groups of people from around the world are doing to challenge and to change harmful attitudes and actions toward the planet. Examples are taken from the Land Stewardship Project in Minnesota, the Chipko movement in India, the Sri Lankan Sarvodaya Movement, and the Buddhist forest conservation project in Thailand. These examples of ordinary people taking consistent and heroic action are important. It is so easy to be overwhelmed by the immensity of environmental problems. Examples of people taking constructive action in the face of this immensity provide hope and inspiration.

"Earth's Insight's" is an excellent global survey that could easily be of use to secondary teachers and students. I recommend it.

review ©2000 Tom Collins and RSiSS

Tom Collins
Seabury Hall
Makawao, Hawaii

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