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Sunday, March 3, 2019

Environmental movement

From Wikipedia, the free encyclopedia

Apollo 8's Earthrise, 24 December 1968
 
The environmental movement (sometimes referred to as the ecology movement), also including conservation and green politics, is a diverse scientific, social, and political movement for addressing environmental issues. Environmentalists advocate the sustainable management of resources and stewardship of the environment through changes in public policy and individual behavior. In its recognition of humanity as a participant in (not enemy of) ecosystems, the movement is centered on ecology, health, and human rights

The environmental movement is an international movement, represented by a range of organizations, from the large to grassroots and varies from country to country. Due to its large membership, varying and strong beliefs, and occasionally speculative nature, the environmental movement is not always united in its goals. The movement also encompasses some other movements with a more specific focus, such as the climate movement. At its broadest, the movement includes private citizens, professionals, religious devotees, politicians, scientists, nonprofit organizations and individual advocates.

History

Early awareness

Levels of air pollution rose during the Industrial Revolution, sparking the first modern environmental laws to be passed in the mid-19th century
 
Early interest in the environment was a feature of the Romantic movement in the early 19th century. The poet William Wordsworth had travelled extensively in the Lake District and wrote that it is a "sort of national property in which every man has a right and interest who has an eye to perceive and a heart to enjoy".

The origins of the environmental movement lay in the response to increasing levels of smoke pollution in the atmosphere during the Industrial Revolution. The emergence of great factories and the concomitant immense growth in coal consumption gave rise to an unprecedented level of air pollution in industrial centers; after 1900 the large volume of industrial chemical discharges added to the growing load of untreated human waste. Under increasing political pressure from the urban middle-class, the first large-scale, modern environmental laws came in the form of Britain's Alkali Acts, passed in 1863, to regulate the deleterious air pollution (gaseous hydrochloric acid) given off by the Leblanc process, used to produce soda ash.

Conservation movement

Students from the forestry school at Oxford, on a visit to the forests of Saxony in the year 1892
 
The modern conservation movement was first manifested in the forests of India, with the practical application of scientific conservation principles. The conservation ethic that began to evolve included three core principles: that the human activity damaged the environment, that there was a civic duty to maintain the environment for future generations, and that scientific, empirically based methods should be applied to ensure this duty was carried out. Sir James Ranald Martin was prominent in promoting this ideology, publishing many medico-topographical reports that demonstrated the scale of damage wrought through large-scale deforestation and desiccation, and lobbying extensively for the institutionalization of forest conservation activities in British India through the establishment of Forest Departments. The Madras Board of Revenue started local conservation efforts in 1842, headed by Alexander Gibson, a professional botanist who systematically adopted a forest conservation program based on scientific principles. This was the first case of state management of forests in the world. Eventually, the government under Governor-General Lord Dalhousie introduced the first permanent and large-scale forest conservation program in the world in 1855, a model that soon spread to other colonies, as well the United States. In 1860, the Department banned the use shifting cultivation. Dr. Hugh Cleghorn's 1861 manual, The forests and gardens of South India, became the definitive work on the subject and was widely used by forest assistants in the subcontinent.

Sir Dietrich Brandis joined the British service in 1856 as superintendent of the teak forests of Pegu division in eastern Burma. During that time Burma's teak forests were controlled by militant Karen tribals. He introduced the "taungya" system, in which Karen villagers provided labour for clearing, planting and weeding teak plantations. He formulated new forest legislation and helped establish research and training institutions. The Imperial Forestry School at Dehradun was founded by him.

Formation of environmental protection societies

The late 19th century saw the formation of the first wildlife conservation societies. The zoologist Alfred Newton published a series of investigations into the Desirability of establishing a 'Close-time' for the preservation of indigenous animals between 1872 and 1903. His advocacy for legislation to protect animals from hunting during the mating season led to the formation of the Plumage League (later the Royal Society for the Protection of Birds) in 1889. The society acted as a protest group campaigning against the use of great crested grebe and kittiwake skins and feathers in fur clothing. The Society attracted growing support from the suburban middle-classes, and influenced the passage of the Sea Birds Preservation Act in 1869 as the first nature protection law in the world.

For most of the century from 1850 to 1950, however, the primary environmental cause was the mitigation of air pollution. The Coal Smoke Abatement Society was formed in 1898 making it one of the oldest environmental NGOs. It was founded by artist Sir William Blake Richmond, frustrated with the pall cast by coal smoke. Although there were earlier pieces of legislation, the Public Health Act 1875 required all furnaces and fireplaces to consume their own smoke. 

John Ruskin an influential thinker who articulated the Romantic ideal of environmental protection and conservation
 
Systematic and general efforts on behalf of the environment only began in the late 19th century; it grew out of the amenity movement in Britain in the 1870s, which was a reaction to industrialization, the growth of cities, and worsening air and water pollution. Starting with the formation of the Commons Preservation Society in 1865, the movement championed rural preservation against the encroachments of industrialisation. Robert Hunter, solicitor for the society, worked with Hardwicke Rawnsley, Octavia Hill, and John Ruskin to lead a successful campaign to prevent the construction of railways to carry slate from the quarries, which would have ruined the unspoilt valleys of Newlands and Ennerdale. This success led to the formation of the Lake District Defence Society (later to become The Friends of the Lake District).

In 1893 Hill, Hunter and Rawnsley agreed to set up a national body to coordinate environmental conservation efforts across the country; the "National Trust for Places of Historic Interest or Natural Beauty" was formally inaugurated in 1894. The organisation obtained secure footing through the 1907 National Trust Bill, which gave the trust the status of a statutory corporation. and the bill was passed in August 1907.

An early "Back-to-Nature" movement, which anticipated the romantic ideal of modern environmentalism, was advocated by intellectuals such as John Ruskin, William Morris, and Edward Carpenter, who were all against consumerism, pollution and other activities that were harmful to the natural world. The movement was a reaction to the urban conditions of the industrial towns, where sanitation was awful, pollution levels intolerable and housing terribly cramped. Idealists championed the rural life as a mythical Utopia and advocated a return to it. John Ruskin argued that people should return to a small piece of English ground, beautiful, peaceful, and fruitful. We will have no steam engines upon it . . . we will have plenty of flowers and vegetables . . . we will have some music and poetry; the children will learn to dance to it and sing it. 

Practical ventures in the establishment of small cooperative farms were even attempted and old rural traditions, without the "taint of manufacture or the canker of artificiality", were enthusiastically revived, including the Morris dance and the maypole.

Original title page of Walden by Henry David Thoreau
 
The movement in the United States began in the late 19th century, out of concerns for protecting the natural resources of the West, with individuals such as John Muir and Henry David Thoreau making key philosophical contributions. Thoreau was interested in peoples' relationship with nature and studied this by living close to nature in a simple life. He published his experiences in the book Walden, which argues that people should become intimately close with nature. Muir came to believe in nature's inherent right, especially after spending time hiking in Yosemite Valley and studying both the ecology and geology. He successfully lobbied congress to form Yosemite National Park and went on to set up the Sierra Club in 1892. The conservationist principles as well as the belief in an inherent right of nature were to become the bedrock of modern environmentalism. However, the early movement in the U.S. developed with a contradiction; preservationists like John Muir wanted land and nature set aside for its own sake, and conservationists, such as Gifford Pinchot (appointed as the first Chief of the US Forest Service from 1905-1910), wanted to manage natural resources for human use.

20th century

In the 20th century, environmental ideas continued to grow in popularity and recognition. Efforts were beginning to be made to save the wildlife, particularly the American bison. The death of the last passenger pigeon as well as the endangerment of the American bison helped to focus the minds of conservationists and popularize their concerns. In 1916 the National Park Service was founded by US President Woodrow Wilson. Pioneers of the movement called for more efficient and professional management of natural resources. They fought for reform because they believed the destruction of forests, fertile soil, minerals, wildlife and water resources would lead to the downfall of society. The group that has been the most active in recent years is the climate movement
The conservation of natural resources is the fundamental problem. Unless we solve that problem, it will avail us little to solve all others Theodore Roosevelt (4 October 1907)
The U.S movement began to take off after World War II as people began to recognize the costs of environmental negligence, disease, and the expansion of air and water pollution through the occurrence of several environmental disasters that occurred post-World War II. Aldo Leopold wrote "A Sand County Almanac" in the 1940s. He believed in a land ethic that recognized that maintaining the "beauty, integrity, and health of natural systems" as a moral and ethical imperative. 

Another major literary force in the promotion of the environmental movement was Rachel Carson's Silent Spring about declining bird populations due to DDT, an insecticide, pollution and man's attempts to control nature through use of synthetic substances. Her core message for her readers, was to identify the complex and fragile ecosystem and the threats facing the people. In 1958 Carson started to work on her last book, with an idea that nature needs human protection. Her influence was radioactive fallout, smog, food additives, and pesticide use. Carson’s main focus was on pesticides, which led her to identify nature as fragile and the use of technology dangerous to humans and other species.

Both of these books helped bring the issues into the public eye  Rachel Carson's Silent Spring sold over two million copies.

Earth Day 2007 at City College, San Diego
 
The first Earth Day was celebrated on 22 April 1970. Its founder, former Wisconsin Senator Gaylord Nelson, was inspired to create this day of environmental education and awareness after seeing the oil spill off the coast of Santa Barbara in 1969. Greenpeace was created in 1971 as an organization that believed that political advocacy and legislation were ineffective or inefficient solutions and supported non-violent action. 1980 saw the creation of Earth First!, a group with an ecocentric view of the world – believing in equality between the rights of humans to flourish, the rights of all other species to flourish and the rights of life-sustaining systems to flourish.

In the 1950s, 1960s, and 1970s, several events illustrated the magnitude of environmental damage caused by humans. In 1954, a hydrogen bomb test at Bikini Atoll exposed the 23 man crew of the Japanese fishing vessel Lucky Dragon 5 to radioactive fallout. In 1967 the oil tanker Torrey Canyon ran aground off the coast of Cornwall, and in 1969 oil spilled from an offshore well in California's Santa Barbara Channel. In 1971, the conclusion of a lawsuit in Japan drew international attention to the effects of decades of mercury poisoning on the people of Minamata.

At the same time, emerging scientific research drew new attention to existing and hypothetical threats to the environment and humanity. Among them were Paul R. Ehrlich, whose book The Population Bomb (1968) revived Malthusian concerns about the impact of exponential population growth. Biologist Barry Commoner generated a debate about growth, affluence and "flawed technology." Additionally, an association of scientists and political leaders known as the Club of Rome published their report The Limits to Growth in 1972, and drew attention to the growing pressure on natural resources from human activities. 

Meanwhile, technological accomplishments such as nuclear proliferation and photos of the Earth from outer space provided both new insights and new reasons for concern over Earth's seemingly small and unique place in the universe.

In 1972, the United Nations Conference on the Human Environment was held in Stockholm, and for the first time united the representatives of multiple governments in discussion relating to the state of the global environment. This conference led directly to the creation of government environmental agencies and the UN Environment Program.

By the mid-1970s anti-nuclear activism had moved beyond local protests and politics to gain a wider appeal and influence. Although it lacked a single co-ordinating organization the anti-nuclear movement's efforts gained a great deal of attention, especially in the United Kingdom and United States. In the aftermath of the Three Mile Island accident in 1979, many mass demonstrations took place. The largest one was held in New York City in September 1979 and involved 200,000 people.

Since the 1970s, public awareness, environmental sciences, ecology, and technology have advanced to include modern focus points like ozone depletion, global climate change, acid rain, mutation breeding, genetically modified crops and genetically modified livestock. With mutation breeding, crop cultivars were created by exposing seeds to chemicals or radiation. Many of these cultivars are still being used today. Genetically modified plants and animals are said by some environmentalists to be inherently bad because they are unnatural. Others point out the possible benefits of GM crops such as water conservation through corn modified to be less "thirsty" and decreased pesticide use through insect - resistant crops. They also point out that some genetically modified livestock have accelerated growth which means there are shorter production cycles which again results in a more efficient use of feed.  Besides genetically modified crops and livestock, synthetic biology is also on the rise and environmentalists argue that these also contain risks, if these organisms were ever to end up in nature. This, as unlike with genetically modified organisms, synthetic biology even uses base pairs that do not exist in nature.

United States

Beginning in the conservation movement at the beginning of the 20th century, the contemporary environmental movement's roots can be traced back to Murray Bookchin's Our Synthetic Environment, Paul R. Ehrlich's The Population Bomb, and Rachel Carson's Silent Spring. American environmentalists have campaigned against nuclear weapons and nuclear power in 1960s and 1970s, acid rain in the 1980s, ozone depletion and deforestation in the 1990s, and most recently climate change and global warming

The United States passed many pieces of environmental legislation in the 1970s, such as the Clean Water Act, the Clean Air Act, the Endangered Species Act, and the National Environmental Policy Act. These remain as the foundations for current environmental standards.

Timeline of US environmental history

  • 1832- Hot Springs Reservation
  • 1864- Yosemite Valley
  • 1872- Yellowstone National Park
  • 1892- Sierra Club
  • 1916- National Park Service Organic Act
  • 1916- National Audubon Society 
  • 1949- UN Scientific Conference on the Conservation and Utilization of Resources
  • 1961- World Wildlife Foundation 
  • 1964- Land and Water Conservation Act
  • 1964- National Wilderness Preservation System
  • 1968- National Trails System Act
  • 1968- National Wild and Scenic Rivers System/Wild and Scenic Rivers Act
  • 1969- National Environmental Policy Act
  • 1970- First Earth Day- 22 April
  • 1970- Clean Air Act
  • 1970- Environmental Protection Agency 
  • 1971- Greenpeace
  • 1972- Clean Water Act
  • 1973- Endangered Species Act
  • 1980- Earth First!
  • 1992- UN Earth Summit in Rio de Janeiro 

Latin America

After the International Environmental Conference in Stockholm in 1972 Latin American officials returned with a high hope of growth and protection of the fairly untouched natural resources. Governments spent millions of dollars, and created departments and pollution standards. However, the outcomes have not always been what officials had initially hoped. Activists blame this on growing urban populations and industrial growth. Many Latin American countries have had a large inflow of immigrants that are living in substandard housing. Enforcement of the pollution standards is lax and penalties are minimal; in Venezuela, the largest penalty for violating an environmental law is 50,000 bolivar fine ($3,400) and 3 days in jail. In the 1970s or 1980s many Latin American countries were transitioning from military dictatorships to democratic governments.

Brazil

In 1992, Brazil came under scrutiny with the United Nations Conference on Environment and Development in Rio de Janeiro. Brazil has a history of little environmental awareness. It has the highest biodiversity in the world and also the highest amount of habitat destruction. One-third of the world's forests lie in Brazil, and they have the largest river, The Amazon, and the largest rainforest, the Amazon Rainforest. The people have raised funds to create state parks and increase the consciousness of people who have destroyed forests and polluted waterways. They have several organizations that have fronted the environmental movement. The Blue Wave Foundation was created in 1989 and has partnered with advertising companies to promote national education campaigns to keep Brazil's beaches clean. Funatura was created in 1986 and is a wildlife sanctuary program. Pro-Natura International is a private environmental organization created in 1986.

Europe

In 1952 the Great London Smog episode killed thousands of people and led the UK to create the first Clean Air Act in 1956. In 1957 the first major nuclear accident occurred in Windscale in northern England. The supertanker Torrey Canyon ran aground off the coast of Cornwall in 1967 causing the first major oil leak that killed marine life along the coast. In 1972, in Stockholm, the United Nations Conference on the Human Environment created the UN Environment Programme. The EU's environmental policy was formally founded by a European Council declaration and the first five-year environment programme was adopted. The main idea of the declaration was that prevention is better than the cure and the polluter should pay. 1979 saw the partial meltdown of Three Mile Island in the USA. 

In the 1980s the green parties that were created a decade before began to have some political success.. In 1986, there was a nuclear accident in Chernobyl, Ukraine. The end of the 1980s and start of the 1990s saw the fall of communism across central and Eastern Europe, the fall of the [Berlin Wall], and the Union of East and West Germany. In 1992 there was a UN summit held in Rio de Janeiro where Agenda 21 was adopted. The Kyoto Protocol was created in 1997 which set specific targets and deadlines to reduce global greenhouse gas emissions. In the early 2000s activists believed that environmental policy concerns were overshadowed by energy security, globalism, and terrorism.

Asia

Middle East

The environmental movement is reaching the less developed world with different degrees of success. The Arab world, including the Middle East and North Africa, has different adaptations of the environmental movement. Countries on the Persian Gulf have high incomes and rely heavily on the large amount of energy resources in the area. Each country in the Arab world has varying combinations of low or high amounts of natural resources and low or high amounts of labor.

The League of Arab States has one specialized sub-committee, of 12 standing specialized subcommittee in the Foreign Affairs Ministerial Committees, which deals with Environmental Issues. Countries in the League of Arab States have demonstrated an interest in environmental issue, on paper some environmental activists have doubts about the level of commitment to environmental issues;; being a part of the world community may have obliged these countries to portray concern for the environment. Initial level of environmental awareness may be the creation of a ministry of the environment. The year of establishment of a ministry is also indicative of level of engagement. Saudi Arabia was the first to establish environmental law in 1992 followed by Egypt in 1994. Somalia is the only country without environmental law. In 2010 the Environmental Performance Index listed Algeria as the top Arab country at 42 of 163; Morocco was at 52 and Syria at 56. The Environmental Performance Index measures the ability of a country to actively manage and protect their environment and the health of their citizens. A weighted index is created by giving 50% weight for environmental health objective (health) and 50% for ecosystem vitality (ecosystem); values range from 0-100. No Arab countries were in the top quartile, and 7 countries were in the lowest quartile.

South Korea and Taiwan

South Korea and Taiwan experienced similar growth in industrialization from 1965-1990 with few environmental controls. South Korea's Han River and Nakdong River were so polluted by unchecked dumping of industrial waste that they were close to being classified as biologically dead. Taiwan's formula for balanced growth was to prevent industrial concentration and encourage manufacturers to set up in the countryside. This led to 20% of the farmland being polluted by industrial waste and 30% of the rice grown on the island was contaminated with heavy metals. Both countries had spontaneous environmental movements drawing participants from different classes. Their demands were linked with issues of employment, occupational health, and agricultural crisis. They were also quite militant; the people learned that protesting can bring results. The polluting factories were forced to make immediate improvements of the conditions or pay compensation to victims. Some were even forced to shut down or move locations. The people were able to force the government to come out with new restrictive rules on toxins, industrial waste, and air pollution. All of these new regulations caused the migration of those polluting industries from Taiwan and South Korea to China and other countries in Southeast Asia with more relaxed environmental laws.

China

China's environmental movement is characterized by both the rise of environmental NGOs and policy advocacy and spontaneous alliances and protests that often only occur at the local level. Environmental protests in China are increasingly expanding their scope of concerns, calling for broader participation "in the name of the public." 

The Chinese have realized the ability of riots and protests to have success and had led to an increase in disputes in China by 30% since 2005 to more than 50,000 events. Protests cover topics such as environmental issues, land loss, income, and political issues. They have also grown in size from about 10 people or fewer in the mid-1990s to 52 people per incident in 2004. China has more relaxed environmental laws than other countries in Asia, so many polluting factories have relocated to China causing pollution in China.

Water pollution, water scarcity, soil pollution, soil degradation, and desertification are issues currently in discussion in China. The groundwater table of the North China Plain is dropping by 1.5 m (5 ft) per year. This groundwater table occurs in the region of China that produces 40% of the country's grain. The Center for Legal Assistance to Pollution Victims works to confront legal issues associated with environmental justice by hearing court cases that expose the narratives of victims of environmental pollution. As China continues domestic economic reforms and integration into global markets, there emerge new linkages between China's domestic environmental degradation and global econological crisis.

Comparing the experiend of China, South Korea, Japan and Taiwan reveals that the impact of environmental activism is heavily modified by domestic political context, particularly the level of integration of mass-based protests and policy advocacy NGOs. Hinted by the history of neighboring Japan and South Korea, the possible convergence of NGOs and anti-pollution protests will have significant implications for Chinese environmental politics in the coming years.

India

Environmental and public health is an ongoing struggle within India. The first seed of an environmental movement in India was the foundation in 1964 of Dasholi Gram Swarajya Sangh, a labour cooperative started by Chandi Prasad Bhatt. It was inaugurated by Sucheta Kriplani and founded on a land donated by Shyma Devi. This initiative was eventually followed up with the Chipko movement starting in 1974. 

The most severe single event underpinning the movement was the Bhopal gas leakage on 3 December 1984. 40 tons of methyl isocyanate was released, immediately killing 2,259 people and ultimately affecting 700,000 citizens. 

India has a national campaign against Coca-Cola and Pepsi Cola plants due to their practices of drawing ground water and contaminating fields with sludge. The movement is characterized by local struggles against intensive aquaculture farms. The most influential part of the environmental movement in India is the anti-dam movement. Dam creation has been thought of as a way for India to catch up with the West by connecting to the power grid with giant dams, coal or oil-powered plants, or nuclear plants. Jhola Aandolan a mass movement is conducting as fighting against polyethylene carry bags uses and promoting cloth/jute/paper carry bags to protect environment & nature. Activists in the Indian environmental movement consider global warming, sea levels rising, and glaciers retreating decreasing the amount of water flowing into streams to be the biggest challenges for them to face in the early twenty-first century. Eco Revolution movement has been started by Eco Needs Foundation in 2008 from Aurangabad Maharashtra state .The pioneer of Eco Revolution movement is Prof.Priyanand Agale more than 20,000 youths associated with this movement to strengthen this movement Eco Needs Foundation organized mass environmental awareness programmes. To sought participation of children, Youths, researchers, spiritual and political leaders.Foundation had conducted International conferences at India Eco Revolution 2011 which concluded with Aurangabad Declaration for River Conservation. Eco Revolution 2012 conference was conducted in Sri Lanka which concluded with Colombo Declaration on spirituality for environmental conservation  in collaboration with Sri Lanka government. Eco Revolution 2013  was conducted at Nepal which concluded with the Phokhara Declaration for effect of climate change at high altitude .Foundation launched the worlds first environmental social networking site ecoface.in. Foundation developed model of sustainable development at Dhanora village of Dholpur, Rajasthan as a India's First smart village. Eco Needs Foundation started World Rights to Water Day  20 March 2017.

Bangladesh

Mithun Roy Chowdhury, President, Save Nature & Wildlife (SNW), Bangladesh, insisted that the people of Bangladesh raise their voice against Tipaimukh Dam, being constructed by the Government of India. He said Tipaimukh Dam project will be another "death trap for Bangladesh like the Farakka Barrage," that would lead to an environmental disaster for 50 million people in the Meghna River basin. He said that this project will start desertification in Bangladesh.

Scope of the movement

Before flue-gas desulfurization was installed, the air-polluting emissions from this power plant in New Mexico contained excessive amounts of sulfur dioxide
 
Environmental science is the study of the interactions among the physical, chemical and biological components of the environment. 

Ecology, or ecological science, is the scientific study of the distribution and abundance of living organisms and how these properties are affected by interactions between the organisms and their environment.

Primary focus points

The environmental movement is broad in scope and can include any topic related to the environment, conservation, and biology, as well as preservation of landscapes, flora, and fauna for a variety of purposes and uses. See List of environmental issues. When an act of violence is committed against someone or some institution in the name of environmental defense it is referred to as eco terrorism.

Environmental law and theory

Property rights

Many environmental lawsuits question the legal rights of property owners, and whether the general public has a right to intervene with detrimental practices occurring on someone else's land. Environmental law organizations exist all across the world, such as the Environmental Law and Policy Center in the midwestern United States.

Citizens' rights

One of the earliest lawsuits to establish that citizens may sue for environmental and aesthetic harms was Scenic Hudson Preservation Conference v. Federal Power Commission, decided in 1965 by the Second Circuit Court of Appeals. The case helped halt the construction of a power plant on Storm King Mountain in New York State. See also United States environmental law and David Sive, an attorney who was involved in the case.

Nature's rights

Christopher D. Stone's 1972 essay, "Should trees have standing?" addressed the question of whether natural objects themselves should have legal rights. In the essay, Stone suggests that his argument is valid because many current rightsholders (women, children) were once seen as objects.

Environmental reactivism

Numerous criticisms and ethical ambiguities have led to growing concerns about technology, including the use of potentially harmful pesticides, water additives like fluoride, and the extremely dangerous ethanol-processing plants.

NIMBY syndrome refers to public outcry caused by knee-jerk reaction to an unwillingness to be exposed to even necessary developments. Some serious biologists and ecologists created the scientific ecology movement which would not confuse empirical data with visions of a desirable future world.

Environmentalism today

Composite images of Earth generated by NASA in 2001 (left) and 2002 (right)
 
Today, the sciences of ecology and environmental science, in addition to any aesthetic goals, provide the basis of unity to some of the serious environmentalists. As more information is gathered in scientific fields, more scientific issues like biodiversity, as opposed to mere aesthetics, are a concern to environmentalists. Conservation biology is a rapidly developing field. 

In recent years, the environmental movement has increasingly focused on global warming as one of the top issues. As concerns about climate change moved more into the mainstream, from the connections drawn between global warming and Hurricane Katrina to Al Gore's 2006 documentary film An Inconvenient Truth, more and more environmental groups refocused their efforts. In the United States, 2007 witnessed the largest grassroots environmental demonstration in years, Step It Up 2007, with rallies in over 1,400 communities and all 50 states for real global warming solutions.

Many religious organizations and individual churches now have programs and activities dedicated to environmental issues. The religious movement is often supported by interpretation of scriptures. Most major religious groups are represented including Jewish, Islamic, Anglican, Orthodox, Evangelical, Zoroastrian, Christian and Catholic.

Radical environmentalism

Radical environmentalism emerged from an ecocentrism-based frustration with the co-option of mainstream environmentalism. The radical environmental movement aspires to what scolar Christopher Manes calls "a new kind of environmental activism: iconoclastic, uncompromising, discontented with traditional conservation policy, at times illegal ..." Radical environmentalism presupposes a need to reconsider Western ideas of religion and philosophy (including capitalism, patriarchy and globalization) sometimes through "resacralising" and reconnecting with nature. Greenpeace represents an organisation with a radical approach, but has contributed in serious ways towards understanding of critical issues, and has a science-oriented core with radicalism as a means to media exposure. Groups like Earth First! take a much more radical posture. Some radical environmentalist groups, like Earth First! and the Earth Liberation Front, illegally sabotage or destroy infrastructural capital.

Criticisms

Conservative critics of the movement characterize it as radical and misguided. Especially critics of the United States Endangered Species Act, which has come under scrutiny lately, and the Clean Air Act, which they said conflict with private property rights, corporate profits and the nation's overall economic growth. Critics also challenge the scientific evidence for global warming. They argue that the environmental movement has diverted attention from more pressing issues.

Social anarchism

From Wikipedia, the free encyclopedia

Social anarchism (sometimes referred to as socialist anarchism, anarcho-cooperativism or anarcho-socialism) is a non-state form of socialism and is considered to be the branch of anarchism that sees individual freedom as being interrelated with mutual aid.
 
Social anarchist thought emphasizes community and social equality as complementary to autonomy and personal freedom through norms maintained, such as freedom of speech, in a decentralized federalism, balanced with freedom of interaction in thought as well as incorporating the concept of subsidiarity "that one should not withdraw from individuals and commit to the community what they can accomplish by their own enterprise and industry" and that "[f]or every social activity ought of its very nature to furnish help to the members of the body social, [should] never destroy and absorb them", or simply the slogan "Do not take tools out of people's hands".

Social anarchism is also advocated that the conversion of a proportion of present-day and future productive private property be made into social property to offer individual empowerment through easier access to such as tools or parts, or a sharing of the commons while retaining respect for personal property. The term is used to describe the theory—contra individualist anarchism—that places an emphasis on the communitarian and cooperative aspects in anarchist theory while also opposing authoritarian forms of communitarianism associated with groupthink and collective conformity and instead favouring a reconciliation between individuality and sociality. Illegitimate authority is removed through inspection and vigilance. While self-determination is asserted as is worker's self-management and education and empowerment emphasized, both individually and through interaction with the community, a do-it-youself (DIY) mentality is combined with educational efforts within the social realm.

Social anarchism is considered an umbrella term that includes—but is not limited to—the post-capitalist economic models of anarcho-communism, collectivist anarchism and sometimes mutualism, or even non-state controlled federated guild socialism dual power industrial democracy or federated cooperatives in addition to workers' and consumers' councils, replacing much of the present state system yet still retaining basic rights as well as the trade union approach of anarcho-syndicalism, the social struggle strategies of platformism and specifism and the environmental philosophy of social ecology.

The term "social anarchism" is often used interchangeably with libertarian socialism, left-libertarianism or left anarchism. It emerged in the late 19th century as a distinction from individualist anarchism.

Historical currents

Mutualism

Pierre-Joseph Proudhon and his children by Gustave Courbet, 1865

Mutualism, originally developed by Pierre-Joseph Proudhon, emerged from early 19th century socialism and is generally considered a market-oriented strand within the libertarian socialist tradition. Mutualists typically accept property rights, but with brief abandonment time periods. In a community in which mutuality property rules were upheld, a landowner would need to make (more or less) continuous use of his/her land; if he/she failed to do so, his/her ownership rights would be extinguished and the land could be homesteaded by someone else. A mutualist property regime is often described as one rooted in "possession", "occupancy-and-use", or "usufruct".

Nevertheless, mutualism is also associated with the economic views of 19th century American individualist anarchists such as Benjamin Tucker and William Batchelder Greene. Today, Kevin Carson is a contemporary mutualist and author of Studies in Mutualist Political Economy who describes this work as "an attempt to revive individualist anarchist political economy, to incorporate the useful developments of the last hundred years, and to make it relevant to the problems of the twenty-first century".

Collectivist anarchism

Collectivist anarchism (also known as anarcho-collectivism) is a revolutionary form of anarchism, commonly associated with Mikhail Bakunin and James Guillaume. It is a specific tendency, not to be confused with the broad category sometimes called collectivist or communitarian anarchism.

The tendency emerged from the most radical wing of mutualism during the late 1860s. Unlike mutualists, collectivist anarchists oppose all private ownership of the means of production, instead advocating that ownership be collectivized, being made the joint property of the commune (municipality). This was to be achieved through violent revolution, first starting with a small cohesive group through acts of armed insurrection, or "propaganda by the deed", which would inspire the workers and peasants as a whole to revolt and forcibly collectivize the means of production. However, collectivization was not to be extended to the distribution of income as workers would be paid according to time worked, rather than receiving goods being distributed "according to need" as in anarcho-communism. This position was criticised by later anarcho-communists as effectively "uphold[ing] the wages system".

Anarchist communist and collectivist ideas were not mutually exclusive. Although the collectivist anarchists advocated compensation for labor, some held out the possibility of a post-revolutionary transition to a communist system of distribution according to need, claiming that this would become more feasible once technology and productivity had evolved to a point where "production outstrips consumption" in a relative sense. Collectivist anarchism arose contemporaneously with Marxism, but it opposed the Marxist dictatorship of the proletariat despite the stated Marxist goal of a collectivist stateless society.

Anarcho-communism

Anarcho-communist Peter Kropotkin believed that in anarchy workers would spontaneously self-organize to produce goods for all of society
 
Anarcho-communism (also known as anarchist communism and occasionally as free communism) is a theory of anarchism that advocates the abolition of the state, markets, money, capitalism and private property

Politically, anarchist communists advocate replacing the nation-state and representative government with a voluntary confederation of free communes (self-governing municipalities), with the commune replacing the nation as the core unit of social-political administration. Economically, anarchist communists believe in converting private property into the commons or public goods while retaining respect for personal property). In practice, this means common ownership of the means of production, direct democracy with production organised through a horizontal network of voluntary associations and consumption based on the guiding principle: "From each according to his ability, to each according to his needs". Some forms of anarchist communism such as insurrectionary anarchism are strongly influenced by egoism and radical individualism, believing anarcho-communism is the best social system for the realization of individual freedom. Most anarcho-communists view anarcho-communism as a way of reconciling the opposition between the individual and society.

The ideas associated with anarchist communism developed out of radical socialist currents after the French revolution, but was first formulated as such in the Italian section of the First International. The theoretical work of Peter Kropotkin took importance later as it expanded and developed pro-organizationalist and insurrectionary anti-organizationalist sections.

In terms of its vision for a post-capitalist economy, it differs from anarcho-syndicalism in seeing the centre of political-economic organisation as the commune, rather than the workplace, with economic issues being administered primarily on a communal (territorial), rather than unionist (industrial), basis. Though most anarcho-syndicalists agree with the communist method of distribution—"From each according to his ability, to each according to his needs"—they disagree with the commune-based method of organising production and structuring society; making them communists in one sense, but not the other. 

To date, the best known examples of an anarchist communist society (i.e. established around the ideas as they exist today and achieving worldwide attention and knowledge in the historical canon), are the anarchist territories during the Spanish Revolution and the Free Territory during the Russian Revolution. Through the efforts and influence of the Spanish Anarchists during the Spanish Revolution within the Spanish Civil War, starting in 1936 anarchist communism existed in most of Aragon, parts of the Levante and Andalusia as well as in the stronghold of anarchist Catalonia before being crushed by the combined forces of the regime that won the war, Adolf Hitler, Benito Mussolini, Spanish Communist Party repression (backed by the Soviet Union) as well as economic and armaments blockades from the capitalist countries and the Spanish Republic itself. During the Russian Revolution, anarchists such as Nestor Makhno worked to create and defend—through the Revolutionary Insurrectionary Army of Ukraine—anarchist communism in the Free Territory of the Ukraine from 1919 before being conquered by the Bolsheviks in 1921.

Anarcho-syndicalism

In the late 19th and early 20th century, revolutionary syndicalism emerged as a form of radical trade union activism, sharing a close relationship with social anarchists of both the collectivist and communist tendencies. In the early 1920s, anarcho-syndicalism arose as a distinct school of thought within anarchism.

With greater focus on the labour movement than previous forms of anarchism, syndicalism posits radical trade unions as a potential force for revolutionary social change, replacing capitalism and the state with a new society, democratically self-managed by the workers.

Like anarchist-communists, anarcho-syndicalists seek to abolish the wage system and private ownership of the means of production, which they believe lead to class divisions. Important principles include workers' solidarity, direct action (such as general strikes and workplace recuperations) and workers' self-management of enterprises and the economy as a whole. 

In terms of post-capitalist vision, anarcho-syndicalists most often subscribe to communist or collectivist anarchist economic systems on the issue of distributing goods. The aim is to use a radical trade union movement to achieve either a collectivist or communist (moneyless) mode of distribution; or first the former and then the latter, once a certain degree of technical-productive capacity has enabled production to outstrip consumption, making a moneyless economy more viable. However, anarcho-syndicalists differ from anarcho-communists on wanting federations of (trade-based) workers' syndicates as the locus of organising the economy, rather than confederations of (territory-based) free communes. 

Its advocates propose labour organization as a means to create the foundations of a trade union centered anarchist society within the current system and bring about social revolution. An early leading anarcho-syndicalist thinker was Rudolf Rocker, whose 1938 pamphlet Anarchosyndicalism outlined a view of the movement's origin, aims and importance to the future of labour.

Although more often associated with labor struggles of the early 20th century (particularly in France and Spain), many syndicalist organizations are active today, united across national borders by membership in the International Workers' Association, including the Central Organisation of the Workers of Sweden in Sweden, the Italian Syndicalist Union in Italy, the National Confederation of Labour and the General Confederation of Labour in Spain, the Workers Solidarity Movement of Ireland and the Industrial Workers of the World in the United States.

Platformism and specifism

Platformism is a tendency (or organized school of thought) within the anarcho-communist movement which stresses the need for tightly organized anarchist organizations that are able to influence working class and peasant movements to achieve anarchist communism. 

It is in many ways identical to specifism (especifismo) and has an antecedent in the work of Mikhail Bakunin, advocating a strategy of "organisational dualism", which entails: (1) building specifically anarchist organisations with a general agreement on ideas and practices; and (2) anarchists working within broader popular organisations and movements that aren't specifically anarchist, hoping to maintain theoretical consistency as well as pushing popular movements in a more anarchistic direction from within. 

Platformist/specifist groups reject the model of Leninist vanguardism. They instead aim to "make anarchist ideas the leading ideas within the class struggle", while also opposing the anarcho-syndicalist tendency of seeing the class struggle and anarchist struggle as synonymous; holding that non-union political organisations are a necessary part of achieving anarchist ends. According to the Organisational Platform for a General Union of Anarchists, the four main principles by which an anarchist-communist organisation should operate are:
  • Ideological Unity: A general agreement on anarchist theoretical issues.
  • Tactical Unity: A general agreement on strategy and tactics for achieving anarchist ends.
  • Collective Responsibility: A coherence between individual acts and actions of the organisation.
  • Federalism: The autonomy of individual chapters within the organisation.
In general, these groups aim to win the widest possible influence for anarcho-communist ideas and methods in the working class and peasantry (the popular classes), oriented towards "ordinary" people, rather than to the extreme left milieu. This usually entails a willingness to work in single-issue campaigns, trade unionism and community groups and to fight for immediate reforms while linking this to a project of building popular consciousness and organisation. They therefore reject approaches that they believe will prevent this, such as insurrectionist anarchism, as well as "views that dismiss activity in the unions" or that dismiss anti-imperialist movements.

The name "platformist" derives from the 1926 Organisational Platform of the General Union of Anarchists (Draft). This was published by the Group of Russian Anarchists Abroad, in their journal Dielo Truda ("Workers' Cause" in Russian). The group, which consisted of exiled Russian anarchist veterans of the 1917 October Revolution (notably Nestor Makhno who played a leading role in the anarchist revolution in the Ukraine of 1918–1921), based the Platform on their experiences of the revolution and the eventual victory of the Bolsheviks over the anarchists and other groups. The Platform attempted to address and explain the anarchist movement's failures during the Russian Revolution outside of the Ukraine. 

The document drew both praise and criticism from anarchists worldwide and sparked a major debate within the anarchist movement. Today, platformism is an important current in international anarchism. Around thirty platformist and specifist organisations are linked together in the Anarkismo.net project, including groups from Africa, Latin America, North America and Europe. Further theoretical developments of platformism/specifism include the Manifesto of Libertarian Communism (1953) by Georges Fontenis and Social Anarchism and Organisation (2008) by FARJ (Anarchist Federation of Rio de Janeiro).

Contemporary currents

More recent political tendencies which emerged out of social anarchism are the post-capitalist economic models of inclusive democracy and participatory economics, both of which could be regarded as updated forms of the collectivist anarchism of Mikhail Bakunin, as well as the environmental philosophy of social ecology and its associated politics of Post-Scarcity Anarchism and Communalism.

Inclusive Democracy

Inclusive Democracy is a political theory and political project that aim for direct democracy, economic democracy in a stateless, moneyless and marketless economy, self-management (democracy in the social realm) and ecological democracy. The theoretical project of Inclusive Democracy (ID; as distinguished from the political project that is part of the democratic and autonomy traditions) emerged from the work of political philosopher, former academic and activist Takis Fotopoulos in Towards An Inclusive Democracy and was further developed by him and other writers in the journal Democracy & Nature and its successor The International Journal of Inclusive Democracy, an electronic journal freely available and published by the International Network for Inclusive Democracy.

According to Arran Gare, Towards an Inclusive Democracy "offers a powerful new interpretation of the history and destructive dynamics of the market and provides an inspiring new vision of the future in place of both neo-liberalism and existing forms of socialism". As David Freeman points out, although Fotopoulos' approach "is not openly anarchism, yet anarchism seems the formal category within which he works, given his commitment to direct democracy, municipalism and abolition of state, money and market economy".

Participism

Participism is a 21st century form of libertarian socialism which comprises two related economic and political systems called participatory economics or "parecon" and participatory politics or "parpolity".
Parecon is an economic system proposed primarily by activist and political theorist Michael Albert and radical economist Robin Hahnel, among others. It uses participatory decision making as an economic mechanism to guide the production, consumption and allocation of resources in a given society. Proposed as an alternative to contemporary capitalist market economies and also an alternative to centrally planned socialism or coordinatorism, it is described as "an anarchistic economic vision" and it could be considered a form of socialism as under Parecon, the means of production are owned by the workers. The underlying values that Parecon seeks to implement are equity, solidarity, diversity, workers' self-management and efficiency (efficiency here means accomplishing goals without wasting valued assets). It proposes to attain these ends mainly through the following principles and institutions: workers' and consumers' councils utilizing self-managerial methods for decision making, balanced job complexes, remuneration according to effort and sacrifice and participatory planning. 

Under parecon, the current monetary system would be replaced with a system of non-transferable "credit", which would cease to exist upon purchase of a commodity.

Parpolity is a theoretical political system proposed by Stephen R. Shalom. It was developed as a political vision to accompany Parecon. The values on which parpolity is based are freedom, self-management, justice, solidarity and tolerance. According to Shalom, the goal is to create a political system that will allow people to participate as much as possible in a face to face manner. Participism as a whole is critical of aspects of modern representative democracies and capitalism arguing that the level of political control by the people is not sufficient. To address this problem, parpolity suggests a system of "Nested Councils", which would include every adult member of a given society. With five levels of nested councils it is thought, could represent the population of the United States. 

Under participism, the state as such would dissolve into a mere coordinating body made up of delegates, who would be recallable at any time by the nested council below them.

Social ecology and Communalism

Social ecology is closely related to the work and ideas of Murray Bookchin and influenced by anarchist Peter Kropotkin. Social ecologists assert that the present ecological crisis has its roots in human social problems and that the domination of human-over-nature stems from the domination of human-over-human.

Bookchin later developed a political philosophy to complement social ecology that he called Communalism (spelled with a capital "C" to differentiate it from other forms of communalism). While originally conceived as a form of social anarchism, he later developed Communalism into a separate ideology that incorporates what he saw as the most beneficial elements of anarchism, Marxism, syndicalism and radical ecology. 

Politically, Communalists advocate a network of directly democratic citizens' assemblies in individual communities/cities organized in a confederal fashion. This method used to achieve this is called libertarian municipalism, which involves the establishment of face-to-face democratic institutions that are to grow and expand confederally with the goal of eventually replacing the nation state. Unlike anarchists, Communalists are not opposed to taking part in parliamentary politics—especially municipal elections—as long as candidates are libertarian socialist and anti-statist in outlook. 

Economically, Communalism favours the abolition of markets and money and the transition to an economy similar to libertarian communism and according to the principle "From each according to his ability, to each according to needs".

State of nature

From Wikipedia, the free encyclopedia

The state of nature is a concept used in moral and political philosophy, religion, social contract theories and international law to denote the hypothetical conditions of what the lives of people might have been like before societies came into existence. Philosophers of the state of nature theory deduce that there must have been a time before organized societies existed, and this presumption thus raises questions such as: "What was life like before civil society?"; "How did government first emerge from such a starting position?," and; "What are the hypothetical reasons for entering a state of society by establishing a nation-state?". 
 
In some versions of social contract theory, there are no rights in the state of nature, only freedoms, and it is the contract that creates rights and obligations. In other versions the opposite occurs: the contract imposes restrictions upon individuals that curtail their natural rights.

Societies existing before or without a political state are currently studied in such fields as paleolithic history, and the anthropological subfields of archaeology, cultural anthropology, social anthropology, and ethnology, which investigate the social and power-related structures of indigenous and uncontacted peoples living in tribal communities.

Noted philosophers

Mozi (墨子)

The early Warring States philosopher Mozi was the first thinker in ancient China to develop an ideal state of nature as a premise to defend the need of a single ruler in a state. According to him, on that state each person have their own moral (yi, 義). As a result, people were unable to reach agreements and resources were wasted. Since his philosophy promotes the actions that leads to the benefit (li ,) of the state, such natural organization was rejected:
In the beginning of human life, when there was yet no law and government, the custom was "everybody according to his moral (yi, 義)." Accordingly each man had his own moral, two men had two different morals and ten men had ten different morals -- the more people the more different notions. And everybody approved of his own moral and disapproved the views of others, and so arose mutual disapproval among men. As a result, father and son and elder and younger brothers became enemies and were estranged from each other, since they were unable to reach any agreement. Everybody worked for the disadvantage of the others with water, fire, and poison. Surplus energy was not spent for mutual aid; surplus goods were allowed to rot without sharing; excellent teachings (dao, ) were kept secret and not revealed. Chapter 3 - 1
His proposal was to unify morals according to a single standard (fa, 法) that can be used by anyone: calculating benefit of each act. In that way, the ruler of the state and his subjects will have the same morals; cooperation and joint efforts will be the rule. Later his proposal was strongly rejected by confucianism (especially Mencius) because of the preference of benefit over morals.

Thomas Hobbes

The pure state of nature, or "the natural condition of mankind", was described by the 17th century English philosopher Thomas Hobbes in Leviathan and his earlier work De Cive. Hobbes argued that natural inequalities between humans are not so great as to give anyone clear superiority; and thus all must live in constant fear of loss or violence; so that "during the time men live without a common power to keep them all in awe, they are in that condition which is called warre; and such a warre as is of every man against every man". In this state, every person has a natural right to do anything one thinks necessary for preserving one's own life, and life is "solitary, poor, nasty, brutish, and short" (Leviathan, Chapters XIII–XIV). Hobbes described this natural condition with the Latin phrase bellum omnium contra omnes (meaning war of all against all), in De Cive

Within the state of nature, there is neither personal property nor injustice since there is no law, except for certain natural precepts discovered by reason ("laws of nature"): the first of which is "that every man ought to endeavour peace, as far as he has hope of obtaining it" (Leviathan, Ch. XIV); and the second is "that a man be willing, when others are so too, as far forth as for peace and defence of himself he shall think it necessary, to lay down this right to all things; and be contented with so much liberty against other men as he would allow other men against himself" (loc. cit.). From here, Hobbes develops the way out of the state of nature into political society and government by mutual contracts.

According to Hobbes, the state of nature exists at all times among independent countries, over whom there is no law except for those same precepts or laws of nature (Leviathan, Chapters XIII, XXX end). His view of the state of nature helped to serve as a basis for theories of international law and relations and even some theories about domestic relations.

John Locke

John Locke considers the state of nature in his Second Treatise on Civil Government written around the time of the Exclusion Crisis in England during the 1680s. For Locke, in the state of nature all men are free "to order their actions, and dispose of their possessions and persons, as they think fit, within the bounds of the law of nature." (2nd Tr., §4). "The state of Nature has a law of Nature to govern it", and that law is reason. Locke believes that reason teaches that "no one ought to harm another in his life, liberty, and or property" (2nd Tr., §6) ; and that transgressions of this may be punished. Locke describes the state of nature and civil society to be opposites of each other, and the need for civil society comes in part from the perpetual existence of the state of nature. This view of the state of nature is partly deduced from Christian belief (unlike Hobbes, whose philosophy is not dependent upon any prior theology). 

Although it may be natural to assume that Locke was responding to Hobbes, Locke never refers to Hobbes by name, and may instead have been responding to other writers of the day, like Robert Filmer. In fact, Locke's First Treatise is entirely a response to Filmer's Patriarcha, and takes a step by step method to refuting Filmer's theory set out in Patriarcha. The conservative party at the time had rallied behind Filmer's Patriarcha, whereas the Whigs, scared of another prosecution of Anglicans and Protestants, rallied behind the theory set out by Locke in his Two Treatises of Government as it gave a clear theory as to why the people would be justified in overthrowing a monarchy which abuses the trust they had placed in it.

Montesquieu

Montesquieu makes use of the concept of the state of nature in his The Spirit of the Laws, first printed in 1748. Montesquieu states the thought process behind early human beings before the formation of society. He says that human beings would have the faculty of knowing and would first think to preserve their life in the state. Human beings would also at first feel themselves to be impotent and weak. As a result, humans would not be likely to attack each other in this state. Next, humans would seek nourishment and out of fear, and impulse would eventually unite to create society. Once society was created, a state of war would ensue amongst societies which would have been all created the same way. The purpose of war is the preservation of the society and the self. The formation of law within society is the reflection and application of reason for Montesquieu.

Jean-Jacques Rousseau

Hobbes' view was challenged in the eighteenth century by Jean-Jacques Rousseau, who claimed that Hobbes was taking socialized people and simply imagining them living outside of the society in which they were raised. He affirmed instead that people were neither good nor bad, but were born as a blank slate, and later society and the environment influence which way we lean. In Rousseau's state of nature, people did not know each other enough to come into serious conflict and they did have normal values. The modern society, and the ownership it entails, is blamed for the disruption of the state of nature which Rousseau sees as true freedom.

David Hume

David Hume offers in A Treatise of Human Nature (1739) that human beings are naturally social: "'Tis utterly impossible for men to remain any considerable time in that savage condition, which precedes society; but that his very first state and situation may justly be esteem'd social. This, however, hinders not, but that philosophers may, if they please, extend their reasoning to the suppos'd state of nature; provided they allow it to be a mere philosophical fiction, which never had, and never cou'd have any reality."

Hume's ideas about human nature expressed in the Treatise suggest that he would be happy with neither Hobbes' nor his contemporary Rousseau's thought-experiments. He explicitly derides as incredible the hypothetical humanity described in Hobbes' Leviathan. Additionally, he argues in "Of the Origin of Justice and Property" that if mankind were universally benevolent, we would not hold Justice to be a virtue: "’tis only from the selfishness and confin’d generosity of men, along with the scanty provision nature has made for his wants, that justice derives its origin."

John Calhoun

John C. Calhoun, in his Disquisition on Government, (1850) wrote that a state of nature is merely hypothetical and argues that the concept is self-contradictory and that political states naturally always existed. "It is, indeed, difficult to explain how an opinion so destitute of all sound reason, ever could have been so extensively entertained, ... I refer to the assertion, that all men are equal in the state of nature; meaning, by a state of nature, a state of individuality, supposed to have existed prior to the social and political state; and in which men lived apart and independent of each other... But such a state is purely hypothetical. It never did, nor can exist; as it is inconsistent with the preservation and perpetuation of the race. It is, therefore, a great misnomer to call it the state of nature. Instead of being the natural state of man, it is, of all conceivable states, the most opposed to his nature—most repugnant to his feelings, and most incompatible with his wants. His natural state is, the social and political—the one for which his Creator made him, and the only one in which he can preserve and perfect his race. As, then, there never was such a state as the, so called, state of nature, and never can be, it follows, that men, instead of being born in it, are born in the social and political state; and of course, instead of being born free and equal, are born subject, not only to parental authority, but to the laws and institutions of the country where born, and under whose protection they draw their first breath."

John Rawls

John Rawls used what amounted to an artificial state of nature. To develop his theory of justice, Rawls places everyone in the original position. The original position is a hypothetical state of nature used as a thought experiment. People in the original position have no society and are under a veil of ignorance that prevents them from knowing how they may benefit from society. They lack foreknowledge of their intelligence, wealth, or abilities. Rawls reasons that people in the original position would want a society where they had their basic liberties protected and where they had some economic guarantees as well. If society were to be constructed from scratch through a social agreement between individuals, these principles would be the expected basis of such an agreement. Thus, these principles should form the basis of real, modern societies since everyone should consent to them if society were organized from scratch in fair agreements.

Robert Nozick

Rawls' Harvard colleague Robert Nozick countered the liberal A Theory of Justice with the libertarian Anarchy, State, and Utopia, also grounded in the state of nature tradition. Nozick argued that a minimalist state of property rights and basic law enforcement would develop out of a state of nature without violating anyone's rights or using force. Mutual agreements among individuals rather than social contract would lead to this minimal state.

Between nations

In Hobbes' view, once a civil government is instituted, the state of nature has disappeared between individuals because of the civil power which exists to enforce contracts and the laws of nature generally. Between nations, however, no such power exists and therefore nations have the same rights to preserve themselves—including making war—as individuals possessed. Such a conclusion led some writers to the idea of an association of nations or worldwide civil society. Among them there were Immanuel Kant with his work on perpetual peace. This aim was taken up by former US President George H W Bush in the drive to create a "New World Order" which he describes as "a world where the rule of law, not the law of the jungle, governs the conduct of nations". 

Rawls also examines the state of nature between nations. In his work the Law of Peoples, Rawls applies a modified version of his original position thought experiment to international relationships. Rawls says that peoples, not states, form the basic unit that should be examined. States should be encouraged to follow the principles from Rawls' earlier A Theory of Justice. Democracy seems like it would be the most logical means of accomplishing these goals, but benign non-democracies should be seen as acceptable at the international stage. Rawls develops eight principles for how a people should act on an international stage.

Ungoverned spaces and Extralegal Groups

Since the Peace of Westphalia in 1648, humans have incrementally moved beyond the state of nature; however, these state of nature like environments continue to exist today in areas where states are failing to govern or have little interest in governing. Christine Cheng calls these areas “ungoverned” spaces and are defined as areas of territory that lack state institutions, subsequently lacking a state monopoly on violence, much like Hobbes’ state of nature. Ungoverned spaces often carry negative connotations and have been conflated with radical Islamic terrorism as well as other Hobbesian traits such as, “destructive anarchy”, “uncivilized savagery”, and “Barbarity”. However, these negative views of ungoverned spaces in civil wars do not necessarily reflect the reality on the ground. Ungoverned spaces are often occupied by what Cheng calls Extralegal Groups, whom provide important state-like functions in absence of the state, in times civil war or when states are failing. Extralegal Groups monopolize dispute resolution and enforcement by consolidating authority under one group. Extra-legal groups are firstly driven by trade, but they also contribute to the stabilisation of areas in which–when successful–they persuade a population to submit to its power and legitimise its authority, offering an unofficial but often effective alternative to the state. The result is a reduction of state of nature conditions in that space.

United States labor law

From Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Uni...