Rights and Environmental Ethics: An Aside
by Tom Regan
From The Case for Animal Rights, University of California Press, 1985.
The difficulties and implications of developing a rights-based environmental ethic, alluded to in an earlier context, should be abundantly clear by now and deserve brief comment before moving on. The difficulties include reconciling the individualistic nature of moral rights with the more holistic view of nature emphasized by many of the leading environmental thinkers. Aldo Leopold is illustrative of this latter tendency. "A thing is right," he states, "when it tends to preserve the integrity, stability, and beauty of the biotic community. It is wrong when it tends otherwise. The implications of this view include the clear prospect that the individual may be sacrificed for the greater biotic good, in the name of "the integrity, stability, and beauty of the biotic community." It is difficult to see how the notion of the rights of the individual could find a home within a view that, emotive connotations to one side, might be fairly dubbed "environmental fascism." To use Leopold's telling phrase, man is "only a member of the biotic team," and as such has the same moral standing as any other "member" of "the team." If, to take an extreme, fanciful but, it is hoped, not unfair example, the situation we faced was either to kill a rare wildflower or a (plentiful) human being, and if the wildflower, as a "team member," would contribute more to "the integrity, stability, and beauty of the biotic community" than the human, then presumably we would not be doing wrong if we killed the human and saved the wildflower. The rights view cannot abide this position, not because the rights view categorically denies that inanimate objects can have rights (more on this momentarily) but because it denies the propriety of deciding what should be done to individuals who have rights by appeal to aggregative considerations, including, therefore, computations about what will or will not maximally "contribute to the integrity, stability, and beauty of the biotic community." Individual rights are not to be outweighed by such considerations (which is not to say that they are never to be outweighed). Environmental fascism and the rights view are like oil and water: they don't mix.
The rights view does not deny the possibility that collections or systems of natural objects might have inherent value--that is, might have a kind of value that is not the same as, is not reducible to, and is incommensurate with any one individual's pleasures, preference-satisfactions, and the like, or with the sum of such goods for any number of individuals. The beauty of an undisturbed, ecologically balanced forest, for example, might be conceived to have value of this kind. The point is certainly arguable. What is far from certain is how moral rights could be meaningfully attributed to the collection of trees or the ecosystem. Since neither is an individual, it is unclear how the notion of moral rights can be meaningfully applied. Perhaps this difficulty can be surmounted. It is fair to say, however, that no one writing in this important area of ethics has yet done so.
Because paradigmatic right-holders are individuals, and because the dominant thrust of contemporary environmental efforts (e.g., wilderness preservation) is to focus on the whole rather than on the part (i.e., the individual), there is an understandable reluctance on the part of environmentalists to "take rights seriously," or at least a reluctance to take them as seriously as the rights view contends we should. But this may be a case of environmentalists not seeing the forest for the trees--or, more accurately, of not seeing the trees for the forest. The implications of the successful development of a rights-based environmental ethic, one that made the case that individual inanimate natural objects (e.g., this redwood) have inherent value and a basic moral right to treatment respectful of that value, should be welcomed by environmentalists. If individual trees have inherent value, they have a kind of value that is not the same as, is not reducible to, and is incommensurate with the intrinsic values of the pleasures, preference-satisfactions, and the like, of others, and since the rights of the individual never are to be overridden merely on the grounds of aggregating such values for all those affected by the outcome, rights-based environmental ethic would bar the door to those who would uproot wilderness in the name of "human progress," whether this progress be aggregated economic, educational, recreational, or other human interests. On the rights view, assuming this could be successfully extended to inanimate natural objects, our general policy regarding wilderness would be precisely what the preservationists want--namely, let it be! Before those who favor such preservation dismiss the rights view in favor of the holistic view more commonly voiced in environmental circles, they might think twice about the implications of the two. There is the danger that the baby will be thrown out with the bath water. A rights-based environmental ethic remains a live option, one that, though far from being established, merits continued exploration. It ought not to be dismissed out of hand by environmentalists as being in principle antagonistic to the goals for which they work. It isn't. Were we to show proper respect for the rights of the individuals who make up the biotic community, would not the community be preserved? And is not that what the more holistic, systems-minded environmentalists want?
AnimalConcerns.org (formerly Animal Rights Resource Site)