Abstract
Rachel Carson is well known as a founder of the modern American environmental movement, which some date to the publication of Silent Spring in 1962. This essay argues that Carson was not just a successful polemicist, but a deep and insightful environmental thinker, whose life and writings have much to offer contemporary environmental philosophy. It focuses on explicating the environmental ethics articulated in Silent Spring, which rest on the triple foundation of human health considerations, the moral considerability of non-human beings, and the value to humans of preserving wild nature and a diverse and varied landscape. Carson generally emphasizes the complementarity in the great majority of cases of the three basic goals of protecting human health, preserving non-human life, and promoting human flourishing. In trying to move her society toward greater recognition of non-human interests and higher human interests, she develops an environmental ethics with both non-anthropocentric and enlightened anthropocentric elements. While Silent Spring shows how these two aspects may ‘converge’ regarding an important public policy issue, Carson’s own life, dedicated to knowing and appreciating nature, shows how they converge at the personal level. Three further themes round out the ethical argument of Silent Spring. First, Carson’s disapproval of economism – the overvaluation or exclusive focus on economic goals and pursuits. Second, her criticisms of a human ‘war on nature’. Third, her warnings concerning the increased artificiality and simplification of the landscape.
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Notes
- 1.
Lear (1997).
- 2.
Ibid., pp. 396–456.
- 3.
Carson (1962)
- 4.
Ibid., p. ix.
- 5.
Quoted in Lear (1997), pp. 424, 409.
- 6.
Carson (1962), pp. 93–96.
- 7.
Ibid., p. 73, emphasis added.
- 8.
Ibid., pp. 22, 77.
- 9.
Ibid., pp. 84, 97, 107, 118–119.
- 10.
- 11.
I discuss this ‘convergence’ and develop the idea of an environmental virtue ethics grounded in our enlightened self-interest in Cafaro (2001).
- 12.
Carson (1962), pp. 23, 66, 38, 69.
- 13.
Ibid., pp 118, 64, 83.
- 14.
Ibid., p 261. Note the close connection between is and ought implied in the pairing of ‘biology and philosophy’. Post-Darwinian biology has shown us that life on earth was not created for our benefit, that we are evolutionary latecomers, and that we are kin to all life. Philosophical ethics should accommodate this new-found knowledge.
- 15.
Quoted in Lear (1997), p. 450.
- 16.
- 17.
Carson (1962), p. 110.
- 18.
Ibid., p. 78; see also Carson (1998), p. 194.
- 19.
Carson (1998), p. 124.
- 20.
Ibid., p. 196.
- 21.
- 22.
Lear (1997), p. 328.
- 23.
This essay draws on an earlier article, Cafaro (2002).
References
Brooks P (1972) The house of life: Rachel Carson at work. Houghton Mifflin, Boston, pp 314–317
Cafaro P (2001) Thoreau, Leopold, and Carson: toward an environmental virtue ethics. Environ Ethics 23:3–17
Cafaro P (2002) Rachel Carson’s environmental ethics. Worldview Environ Cult Relig 6:58–80
Carson R (1962) Silent spring. Fawcett World Library, New York, p 169
Carson R (1998) Lost Woods: the discovered writing of Rachel Carson. Beacon Press, Boston, p 196
Freeman M (ed) (1995) Always, Rachel: the letters of Rachel Carson and Dorothy Freeman, 1952–1964. Beacon Press, Boston, p 391
Lear L (1997) Rachel Carson: witness for nature. Henry Holt, New York
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Cafaro, P. (2013). Rachel Carson’s Environmental Ethics. In: Rozzi, R., Pickett, S., Palmer, C., Armesto, J., Callicott, J. (eds) Linking Ecology and Ethics for a Changing World. Ecology and Ethics, vol 1. Springer, Dordrecht. https://doi.org/10.1007/978-94-007-7470-4_13
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