Deep ecology recognizes the interrelatedness of all things and bases its
environmental ethic upon this conception. One of the inferences that can be made from
this view, as we have seen, is that humans are not inherently different from the rest of
nature, but merely ‗one strand in the web of life.‘ This would suggest that all forms of life
are equally valuable, as they each play a vital role in determining the other‘s nature and
that of the biosphere as a whole, and therefore deep ecology emerges as bio-centric or
even eco-centric, rather than anthropocentric. Moreover, the deep ecologist‘s recognition
of the intricate connections between all beings leads her to be more cautious in her
dealings with nature, knowing that any action she takes will have consequences well
beyond those she can predict. The implications of interconnectedness for environmental
ethics will be examined in more detail below and in section 2 of this chapter.
3) The veracity of the new paradigm
The intentions of parallelist writers in bringing together such disparate traditions are not
always easy to gauge. From the very start of their introduction to the West, Buddhist
doctrines have been presented as precursors to modern scientific knowledge, as though
the Buddha, in his meditations, reached an understanding of the world that anticipated
Copernicus, Newton, and Darwin (McMahan 2004, 898). Fortunately, this naive idea has
become peripheral today and most parallelist authors claim to be merely juxtaposing the
two disciplines out of purely academic interest, simply ‗exploring interesting
connections‘(Ricard and Thuan 2001, 2; Wallace 2003, 26). The strongest parallelist
claim made today is that Buddhist philosophy can serve as a heuristic tool for filling in
the gaps in our knowledge left by modern physics, or even as an aid for overturning our
innate biases and preconceptions. For instance, it has been suggested that the
insubstantial and relative vision of reality implied by the new physics—where particles of
matter lack solidity and the world appears to be a product of the mind—can bring about
feelings of ―distress about losing ground.‖ Buddhist meditation can do a lot to assuage
these fears so that ‗losing ground‘ is no longer problematic, but can even promote
enlightenment (Bitbol 2003, 339).
140
Deep ecology recognizes the interrelatedness of all things and bases its
environmental ethic upon this conception. One of the inferences that can be made from
this view, as we have seen, is that humans are not inherently different from the rest of
nature, but merely ‗one strand in the web of life.‘ This would suggest that all forms of life
are equally valuable, as they each play a vital role in determining the other‘s nature and
that of the biosphere as a whole, and therefore deep ecology emerges as bio-centric or
even eco-centric, rather than anthropocentric. Moreover, the deep ecologist‘s recognition
of the intricate connections between all beings leads her to be more cautious in her
dealings with nature, knowing that any action she takes will have consequences well
beyond those she can predict. The implications of interconnectedness for environmental
ethics will be examined in more detail below and in section 2 of this chapter.
3) The veracity of the new paradigm
The intentions of parallelist writers in bringing together such disparate traditions are not
always easy to gauge. From the very start of their introduction to the West, Buddhist
doctrines have been presented as precursors to modern scientific knowledge, as though
the Buddha, in his meditations, reached an understanding of the world that anticipated
Copernicus, Newton, and Darwin (McMahan 2004, 898). Fortunately, this naive idea has
become peripheral today and most parallelist authors claim to be merely juxtaposing the
two disciplines out of purely academic interest, simply ‗exploring interesting
connections‘(Ricard and Thuan 2001, 2; Wallace 2003, 26). The strongest parallelist
claim made today is that Buddhist philosophy can serve as a heuristic tool for filling in
the gaps in our knowledge left by modern physics, or even as an aid for overturning our
innate biases and preconceptions. For instance, it has been suggested that the
insubstantial and relative vision of reality implied by the new physics—where particles of
matter lack solidity and the world appears to be a product of the mind—can bring about
feelings of ―distress about losing ground.‖ Buddhist meditation can do a lot to assuage
these fears so that ‗losing ground‘ is no longer problematic, but can even promote
enlightenment (Bitbol 2003, 339).
140
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