Michael E. Zimmerman

Deep ecologists have criticized reform environmentalists for not being sufficiently radical in their attempts to curb human exploitation of the nonhuman world. Ecofeminists, however, maintain that deep ecologists, too, are not sufficiently radical, for they have neglected the cmcial role played by patriarchalism in shaping the cultural categories responsible for Western humanity’s domination of Nature. According to eco-feminists, only by replacing those categories-including atomism, hierarchalism, dualism, and androcentrism - can humanity learn to dweIl in harmony with nonhuman beings. After reviewing the eco-feminist critique both of reform environmentalism and of deep ecology, I sketch a critical dialogue between eco-feminism and deep ecology.

Radical ecology typically brings to mind media images of ecological activists standing before loggers' saws, staging anti-nuclear marches, and confronting polluters on the high seas. Yet for more than twenty years, the activities of organizations such as the Greens and Earth First! have been influenced by a diverse, less-publicized group of radical ecological philosophers. It is their work—the philosophical underpinnings of the radical ecological movement—that is the subject of _Contesting Earth's Future_. The book offers a much-needed, balanced appraisal of radical ecology's principles, goals, and limitations. Michael Zimmerman critically examines the movement's three major branches—deep ecology, social ecology, and ecofeminism. He also situates radical ecology within the complex cultural and political terrain of the late twentieth century, showing its relation to Martin Heidegger's anti-technological thought, 1960s counterculturalism, and contemporary theories of poststructuralism and postmodernity. An early and influential ecological thinker, Zimmerman is uniquely qualified to provide a broad overview of radical environmentalism and delineate its various schools of thought. He clearly describes their defining arguments and internecine disputes, among them the charge that deep ecology is an anti-modern, proto-fascist ideology. Reflecting both the movement's promise and its dangers, this book is essential reading for all those concerned with the worldwide ecological crisis

Integral Ecology uses multiple perspectives to analyze environmental problems. Four of Integral Ecology's major analytical perspectives (known as the quadrants) correspond to the four divisions of the liberal arts and sciences: fine arts, natural science, social science, and humanities. Integral Ecology also utilizes the analytical perspective provided by the idea of cultural moral development. This perspective helps to reveal how stakeholders at different developmental stages disclose a phenomenon, in this case, a tropical forest that loggers propose to clear-cut. Integral Ecology takes into account all pertinent perspectives, in order to arrive at the best possible solution to environmental problems and conflicts.

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 39.1 (2001) 155-156 [Access article in PDF] Terry Pinkard, Hegel: A Biography. New York: Cambridge University Press, 2000. Pp. xx + 780. Cloth, $39.95. Having already made an important contribution to Hegel scholarship with his book, Hegel's Phenomenology: The Sociality of Reason, Terry Pinkard has now published an outstanding biography of the great nineteenth century thinker. Pinkard explains extraordinarily well the complicated philosophical and social contexts in which Hegel's philosophy arose and sheds abundant light on Hegel's personality, life, family, and times. This book validates the very idea of the "sociality of reason," by revealing that Hegel's ideas were shaped by his effort both to understand and to influence the contours of a fledgling modernity. Philosophers who may have been put off either by Hegel's philosophy, or else by the obscure rhetoric in which it is often couched, may give Hegel a second chance if they read this rewarding book.The text begins with a detailed account of Hegel's early life and family, including his familial status within the highly stratified society of the duchy of Württenberg. Pinkard's account of late eighteenth century German politics, including the role played by "estates" in social organization, greatly clarifies issues involved in Hegel's effort to reconcile the benefits of local particularism with those of Enlightenment universalism. Pinkard goes on to provide fascinating details about Hegel's life and personality as he traveled the long and frustrating road to a university professorship at Heidelberg, which he did not attain until 1816, when he was forty six. We learn of Hegel's love for good wine, social gatherings, card playing, opera, and theater. It was during a very busy seven year period (1809-1816), when he was rector of a gymnasium in Nuremberg, that Hegel wrote his Logic. The conservative politics, customs, and educational practices of Roman Catholic Bavaria grated on Hegel, who clearly preferred the political progressiveness of his own (thoroughly modernized) version of Lutheranism. Plagued throughout his career by stuttering and other symptoms of nervousness while lecturing, Hegel's fame grew so great in Berlin that his students regarded such symptoms as evidence of the great thinker's struggle with difficult concepts.Pinkard's book also offers an invaluable account of Hegel's relationships—both intellectual and personal, friendly and disputational—with the leading intellectuals of early nineteenth century Germany, including Hölderlin, Fichte, Schelling, Goethe, Schleiermacher, and many others. Pinkard succeeds brilliantly in explaining not only the philosophical debates of the day, including the rise of and resistance to German [End Page 155] idealism, but also how Hegel positioned his own thought in relation to that of his contemporaries. The book recounts complex debates that took place among authors now long forgotten, but who were at the time important, especially to the young Hegel, who was trying to establish himself professionally. Pinkard's excellent summaries of Hegel's major works, ranging from the Phenomenology to the late lectures on religion, reveal how they relate to the philosophical, cultural, social, political, and economic issues of the era. By closely examining Hegel's letters and unpublished works, and by scrutinizing remarks made about him by his contemporaries, Pinkard shows how strongly Hegel yearned to make a difference in the formation of the modern world.In addition to these and many other notable accomplishments, Pinkard's book also examines the various legends connected with Hegel's life. It was a letter written by Hegel himself that helped to establish the myth that while completing the Phenomenology of Spirit, Hegel could hear the thunder of cannons while Napoleon advanced on Jena. In fact, the book had been substantially completed two weeks earlier (see 228-229). Hegel did in fact father a son out of wedlock, but later formally adopted the boy, who unfortunately never felt fully integrated into the family. Moreover, Hegel's own deeds, not merely his philosophical position in The Philosophy of Right, helped to earn for him the reputation of supporting the conservative views of the Prussian state. For instance, going...

Originally published in French in 1982, Schürmann's book is an elegant and provocative answer to the question: "in light of Heidegger's deconstruction of the metaphysical bases for moral and political action, what is to be done?" According to Schürmann, in the era for which metaphysical first principles no longer provide the basis for acting, humanity will be called upon simply to respond appropriately to the ever-shifting play of presencing. Anarchy, then, means absence of rule, not of rules. Those who have asked why Heidegger never came up with an "ethics" fail to understand that ethics, as traditionally understood, is grounded in the metaphysical first principles that Heidegger sought to de-construct. Schürmann argues that "the backbone of metaphysics" involves establishing rules for thinking and doing, founding principles for making the world "intelligible and masterable." "'Anarchy,' on the other hand, designates the withering away of such a rule, the relaxing of its hold". At the end of the book, Schürmann poses and answers a series of objections about the potential dangers of the anarchistic implications of Heidegger's thought, especially in view of the latter's affiliation with National Socialism from 1933 to the mid-1930s.

308 JOURNAL OF THE HISTORY OF PHILOSOPHY 34:2 APRIL 1996 cal rereading: Kant's substantial rather than exclusively procedural conception of free- dom and autonomy; the constitutive rather than merely regulative function of pure practical reason; and the latter's cognitive-cum-conative nature. But this should not detract from Neiman's original and provocative work, which deserves widespread attention. GONTER ZOLLER University of Iowa Cyril O'Regan. The Heterodox Hegel. SUNY Series in Hegelian Studies. Albany: State University of New York Press, a994. Pp. xi + 517 . Paper, $94-95. This astonishingly erudite and elegantly written book is a major intellectual achieve- ment. O'Regan's study seeks to defend Hegel's trinitarian onto-theology against its modern and postmodern detractors. In addition to an intimate knowledge of Hegel's own work and commentaries thereon, O'Regan reveals a profound grasp of Christian theology, ranging from patristic authors and..

Recent disclosures regarding the relationship between Heidegger’s thought and his own version of National Socialism have led me to rethink my earlier efforts to portray Heidegger as a forerunner of deep ecology. His political problems have provided ammunition for critics, such as Murray Bookchin, who regard deep ecology as a reactionary movement. In this essay, I argue that, despite some similarities, Heidegger’s thought and deep ecology are in many ways incompatible, in part because deep ecologists—in spite of their criticism of the ecologically destructive character of technological modernity—generally support a “progressive” idea of human evolution.