{"id":339780,"date":"2024-08-16T17:17:57","date_gmt":"2024-08-16T15:17:57","guid":{"rendered":"https:\/\/climatescience.press\/?p=339780"},"modified":"2024-08-16T17:17:59","modified_gmt":"2024-08-16T15:17:59","slug":"environmentalism-or-individualism-part-5-the-value-of-nature","status":"publish","type":"post","link":"https:\/\/climatescience.press\/?p=339780","title":{"rendered":"Environmentalism or Individualism? (Part 5: The Value of Nature)"},"content":{"rendered":"\n
\"\"<\/figure>\n\n\n\n

<\/p>\n\n\n\n

From Master Resource<\/a><\/p>\n\n\n\n

By Robert Bidinotto<\/em><\/p>\n\n\n\n

Ed. Note<\/strong>: This is Part 5 of a six-part series on the ideology of environmentalism and its incompatibility with the foundational individualist philosophy of the United States. Part 1 is here<\/a>. Part 2 is here<\/a>. Part 3 is here<\/a>. Part 4 is here<\/a>.<\/p>\n\n\n\n

\n

\u201cYes, we too are part of nature; but our nature is that of a developer<\/em>\u2026. It\u2019s morally appropriate for us to regard the rest of nature as our<\/em> environment\u2014as a bountiful palette and endless canvass for our creative works.\u201d<\/p>\n<\/blockquote>\n\n\n\n

The basic premise of preservationism is that all of nature\u2014except, of course, human <\/em>nature\u2014has \u201cintrinsic value\u201d in itself, and thus a \u201cright\u201d not to be affected by Man. But this premise, which is the moral core of modern environmentalism, is a colossal fraud.<\/p>\n\n\n\n

The simple little question that punctures the balloon of intrinsic value is: Why<\/em>? Why is the status quo of nature good in itself? No one has ever offered an intelligible answer.<\/p>\n\n\n\n

To declare that a Northern spotted owl, a redwood tree, or the course of a river has \u201cintrinsic\u201d or \u201cinherent value in itself,\u201d is to speak gibberish. There\u2019s no inherent \u201cvalue\u201d or \u201cmeaning\u201d residing in nature, or anything else. \u201cValue\u201d presupposes a valuer<\/em>, and some purpose<\/em>. It\u2019s only in relation to some valuer and purpose that something can be said to \u201chave value.\u201d Thus, there\u2019s no such thing as \u201cintrinsic value.\u201d The concept is meaningless.<\/p>\n\n\n\n

In addition, while animals and plants do pursue values that further their lives, they do so automatically: they cannot choose <\/em>to ignore their genetic programming. Without the conceptual capacity to think, to project various future possible outcomes, and to choose among them, they reside outside the realm of morality and meaning. That\u2019s because moral values<\/em> and meanings<\/em> can only be created and imposed upon an otherwise meaningless nature by a volitional, conceptual consciousness\u2014that is, by a human being.<\/p>\n\n\n\n

All life on earth is relational, and in the struggle to survive, often competitive. Relative physical and mental abilities afford each species varying competitive survival advantages and disadvantages. In this, humans are terribly vulnerable: they can\u2019t compete physically with animals that are stronger, faster, and equipped with superior senses and natural weaponry. Humans distinctively survive only by utilizing their single unique advantage\u2014the power of reason\u2014in order to adapt the rest of nature to themselves. This means that even to subsist, Man must necessarily, unavoidably use and disrupt animals and their habitats, transforming these natural resources into food, clothing, shelter, and tools (capital).<\/p>\n\n\n\n

Yes, we too are part of nature; but our nature is that of a developer<\/em>.<\/p>\n\n\n\n

As the only entity on earth having both the conceptual ability to define \u201cgood\u201d and \u201cevil,\u201d and the power to choose between them, Man is the only natural<\/em> source of moral values\u2014and of meaning. The environment, then, acquires moral value and meaning only insofar as it\u2019s perceived, developed, used, and enjoyed by human beings<\/em>. That\u2019s why it\u2019s morally appropriate for us to regard the rest of nature as our<\/em> environment\u2014as a bountiful palette and endless canvass for our creative works.<\/p>\n\n\n\n

To Enlightenment thinkers, this was Man\u2019s power and his glory. To environmentalists, however, Man is the only thorn in an otherwise perfect Garden of Eden. But again\u2014why? By the only moral standards there are\u2014ours\u2014human creativity is not a vice, but a virtue; our products are not evils, but\u2014literally\u2014\u201cgoods\u201d; and the term \u201cdeveloper\u201d is not an epithet, but a title of honor.<\/p>\n\n\n\n

If we reject the idea of nature\u2019s intrinsic value, we may also reject its corollary: the notion that animals have inherent rights not <\/em>to be bothered by people. Rights are moral principles that define the boundary lines necessary for peaceful interaction in society. Any intelligible theory of rights presupposes entities capable of defining and respecting moral boundary lines. But since animals are, by nature, unable to know, respect, or exercise rights, the principle of rights simply can\u2019t be applied to, or by, animals.<\/p>\n\n\n\n

Practically, the notion of animal rights entails an absurd moral double standard. It declares that animals have the \u201cinherent right\u201d to survive as their<\/em> nature demands, but that Man doesn\u2019t. It declares that the only entity capable of recognizing moral boundaries is to sacrifice his interests to entities that can\u2019t. Ultimately, it means that only<\/em> animals have rights: since nature consists entirely of animals, their food, and their habitats, to recognize \u201canimal rights,\u201d Man logically must cede to them the entire planet.<\/p>\n\n\n\n

All animals may be equal in animal rights theory; but\u2014as Orwell quipped in Animal Farm<\/em>\u2014some animals are more equal than others.<\/p>\n\n\n\n

This environmentalist double standard applies to humans not just in our relation to animals, but also in our relation to all of nature. If a hurricane erodes miles of seashores\u2014well, that\u2019s nature for you; if a man bulldozes a beach to build his home, however, that\u2019s a desecration. If the Mount St. Helens eruption destroys hundreds of square miles of timber, that\u2019s natural; if a man clears a patch of that very same forest in order to raise his crops, that\u2019s a biological holocaust\u2014and he\u2019s contributing to global warming, to boot. If a beaver builds a dam and floods a dry field, that\u2019s an \u201cecosystem\u201d; if a developer builds a duck pond on the same dry field, that\u2019s an ecological atrocity, and the felon must be sent to the slammer.<\/p>\n\n\n\n

Man the Creator<\/strong><\/p>\n\n\n\n

And this is where the second idea I mentioned comes in: the ancient notion that self-interested activities are morally tainted or evil.<\/p>\n\n\n\n

There is only one fundamental alternative in the natural world: the alternative of life and death. Like all living things, we humans must act to further our own interests, or we perish. But\u2014as I pointed out\u2014unlike other living things, we cannot effectively compete as predators, with claws, fangs, speed, and strength. In order to survive and flourish in nature, we must produce <\/em>what we need. We must use our unique reasoning powers to transform natural resources into the goods and services that sustain and enhance our lives.<\/p>\n\n\n\n

Alone on a desert island, a man would realize immediately that the amount of his wealth is not fixed, but expands based solely on what he produces. However, in a complex economy built on trade, where direct causes and effects are harder to trace, it\u2019s easy to forget that overall material abundance doesn\u2019t exist in some fixed, perishable quantity. As a result, many believe that the economy holds only a limited supply of resources and wealth\u2014like a pie of fixed size, so that if one person gets a bigger piece, his neighbor has to get a smaller piece. And so, to many, \u201cself-interest\u201d in the economy has come to mean not productivity, but getting something at the expense of others\u2014acting not as a producer, but as a parasite, or even as a predator.<\/p>\n\n\n\n

This premise\u2014that the interests of men are inherently in conflict\u2014is rooted in our tribal past. It\u2019s the source of the myth that the pursuit of one\u2019s self-interest must necessarily harm others. And that myth, in turn, has led to the corollary idealization of self-sacrifice: the belief that to reduce social conflict, the individual must be made to sacrifice his interests for the sake of others, or of the \u201cgreater whole.\u201d<\/p>\n\n\n\n

However, the premise isn\u2019t true. The belief that human interests are inherently in conflict fails to take into account human creative intelligence<\/em>. We aren\u2019t fighting over a fixed or dwindling quantity of resources, or an economic pie of fixed size. That\u2019s because we aren\u2019t just pie consumers: we\u2019re pie producers. By using our creative intelligence to develop previously idle resources, we create a bigger pie\u2014then more pies\u2014then better pies\u2014then cake, as well.<\/p>\n\n\n\n

The history of human progress is that Man takes things from nature, and by using his reason, transforms them into ever-increasing abundance. He does so with ever-greater efficiency, too, creating more values with fewer resources. And then he adds to his abundance by trading what he produces for other things that he wants. Both sides to a trade get something that they want more, by trading away something they want less. Such enlightened self-interest doesn\u2019t require anyone\u2019s victimization: free trade is a win-win situation.<\/p>\n\n\n\n

Far from using up a fixed and shrinking amount of natural resources, then, Man\u2019s rational intelligence produces a growing bounty of new resources from material previously considered to be useless. That is why centuries of Malthusian predictions about resource depletion, mass starvation, population outrunning resources, and the destruction of the planet have utterly failed to materialize\u2014why global living standards and life spans have, in fact, been rising at an accelerating pace.<\/p>\n\n\n\n

\n\n\n\n

About the Author<\/strong><\/em><\/p>\n\n\n\n

Robert Bidinotto is an award-winning journalist, editor, lecturer, and novelist who reports on cultural and political issues from the perspective of principled individualism. Over three decades he has established a reputation as a leading critic of environmentalism.<\/p>\n\n\n\n

As a former Staff Writer for Reader\u2019s Digest<\/em>, Bidinotto authored high-profile investigative reports on environmental issues, crime, and other public controversies\u2014including articles on global warming and the 1989 Alar scare. His Alar article was singled out for editorial praise by Barron\u2019s<\/em> and by Priorities<\/em>, the journal of the American Council on Science and Health. He authored a monograph, The Green Machine<\/em>,and for several years ran a website (\u201cecoNOT\u201d), both critically examining the environmentalist philosophy and movement.<\/p>\n\n\n\n

Bidinotto\u2019s many articles, columns, and reviews also appeared in Success<\/em>, Writer\u2019s Digest, The Boston Herald<\/em>, The American Spectator<\/em>, City Journal<\/em>, The Freeman<\/em>, and Reason<\/em>. He served as the award-winning editor of The New Individualist<\/em>, a political and cultural magazine, and as editor of publications for the Capital Research Center, a nonprofit watchdog group.<\/p>\n\n\n\n

In 2011, Bidinotto began writing political thrillers. HUNTER<\/em>\u2014the debut novel in his Dylan Hunter series\u2014soared to the top of the Amazon and Wall St. Journal <\/em>bestseller lists. BAD DEEDS<\/em>, the first sequel, dramatizes the evils and dangers of environmentalism. A number-one best-selling Audible political thriller, BAD DEEDS <\/em>was named \u201cBook of the Year\u201d by the Conservative-Libertarian Fiction Alliance. Bidinotto\u2019s thrillers are available on Amazon<\/a>.<\/p>\n\n\n\n

Learn more about Robert Bidinotto at his fiction website, \u201cThe Vigilante Author\u201d<\/a> and at his nonfiction blog<\/a>.  <\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

\u201cYes, we too are part of nature; but our nature is that of a developer\u2026. It\u2019s morally appropriate for us to regard the rest of nature as our environment\u2014as a bountiful palette and endless canvass for our creative works.\u201d<\/p>\n","protected":false},"author":121246920,"featured_media":339782,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_coblocks_attr":"","_coblocks_dimensions":"","_coblocks_responsive_height":"","_coblocks_accordion_ie_support":"","_crdt_document":"","advanced_seo_description":"","jetpack_seo_html_title":"","jetpack_seo_noindex":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"jetpack_post_was_ever_published":false},"categories":[1],"tags":[691830185,691830183,691830184,691822122],"class_list":{"0":"post-339780","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","6":"hentry","7":"category-uncategorized","8":"tag-double-standard","9":"tag-modern-environmentalism","10":"tag-moral-principles","11":"tag-nature","13":"fallback-thumbnail"},"jetpack_publicize_connections":[],"jetpack_featured_media_url":"https:\/\/i0.wp.com\/climatescience.press\/wp-content\/uploads\/2024\/08\/0Screen-Shot-2018-06-30-at-07.53.29.png?fit=1300%2C649&ssl=1","jetpack_likes_enabled":true,"jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/paxLW1-1qok","jetpack-related-posts":[{"id":339862,"url":"https:\/\/climatescience.press\/?p=339862","url_meta":{"origin":339780,"position":0},"title":"Environmentalism or Individualism? 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