Definition
Idealism is a broad term that can become easily convoluted, and is applied to many religions, philosophies, and theologies. Idealism will be defined in the context of environmentalism for the remainder of this text. It is defined in this context as an over-emphasis on values as a form of solution to environmental issues like climate change. Idealism is based on values, ideas, and the mind, and is generally opposed to materialism (Oxford English Dictionary, 2017). As a method of environmental thought, it highlights altering ideas and values over time to directly correspond to how environmentalism is changing, in order to continue to develop values to a large and constantly changing concept such as the environment. The environment, defined in relation to idealism, is a concept of many ecosystems interconnected to one another with an emphasis on the interactions of life. Idealism rejects the method of using only material solutions to solve physical problems, and states that changing the way humans think will change the world for the better. It is referred to as an evaluative theory that is used to understand and relate to other ideologies and practices within environmentalism, often invoked to critique other concepts (Proctor, 2017). Environmentalists often utilize idealism to heighten the value of the concept of pure nature, where there is harmony and equality between that pure nature and mankind. Idealists tend to believe that environmentalism means changing and overemphasizing human values of their concept of nature as that nature changes (in their opinion, that change has not been for the better thus far). Nature, when referred to in this text, is the idealist concept of nature, which is a pure nature lacking in any materialism, where humans are connected to other living organisms and to global ecosystems.
Context
Idealism has been used in philosophy, such as by Ancient greek philosophers like Aristotle, and in religions, such as by Hinduism and Mahayana Buddhism, since early common era centuries. Idealism began to blatantly present itself in environmentalism in the 16th-18th centuries, when environmentalism began to diverge into more specific groups, including those that did not like increasing human use of materialism (technology, development, industry, economic materials) and a heightened value of nature. Idealism has roots in sects of environmentalism that focus on an overemphasis of valuing nature and its continued thriving. For example, idealism is present in deep ecology, which began in 1972 by author Arne Naess. Deep ecologists believe that human life should be treated as equal to that of all other life on the planet ( Baird and Frodeman, 2009). Deep ecology’s overemphasis on valuing all things equally, and its rejection of supporting human material and technological growth over the life of other organisms ties it strongly to idealistic values. Another example of idealism seen in environmentalism is in ecotheology. Ecotheology started in the 1960s by Lynn White, who stated that religions (Christianity in particular) were making humans and their production of new technology more important than nature, and wished to take religion and environmentalism back to paganistic (referred to as green religion) ideals of nature being valued, even worshipped, instead of humanity (Baird and Frodeman, 2009). Ecotheology rejects both science and technology, as these things have promoted a negative perspective of nature according to this sect of environmentalism (Baird and Frodeman, 2009). This anti-materialistic thought process supports the ties between ecotheology and idealism. As a final example, those environmentalists that support the creation of utopias are idealists, because an environmental utopia maintains an idea of a pure, idealistic concept of nature where there are no human materials or traces of human ecological footprint, and all living things are connected in an equal and peaceful harmony. Any sect of environmentalism that overemphasizes valuing nature (defined in the definition section) and rejecting materialism can be seen as at least incorporating idealism into their theology to tackle the large concept of the environment and humanity’s interactions with it.
While there are examples of idealism being used in environmentalism sects to support the protection of an equality driven, anti materialistic concept of nature, there are also examples of idealism being used as an excuse for humanity to dominate nature (meaning other living organisms and their ecosystems). Environmental philosophy began as German idealism in the 18th and 19th century, where writers such as Hagel defined idealistic nature as in fact anti-idealist because it does not have a conscious mind and is more rational than creative (Baird and Frodeman, 2009). He stated this was a reason to implement human domination over nature, because humans were able to use their minds and create values for other species as well as for themselves. German idealists of course do not uniformly believe that humans should dominate nature, but many idealist leaders like Hegel, Mill, and Nietzsche, while supporting nature, believe that the autonomy of humans permits humanity to dominate everything else (Baird and Frodeman, 2009).
There are also groups of environmentalists and other theologists that oppose idealism being applied to the environment. Marxists, of the 21st century in particular, are critics of environmental idealism because they are pro-human growth, and rely on materialism to boost the working class towards equality (Darity, 2008). Idealists, being both materialistic and under the belief that equality is readily achievable from simply valuing all living things and utilizing human ideas, find great opposition within Marxists, who tend to believe that idealism is not realistic or applicable to promoting actual human equality. A different critical environmentalist group are the Eco-modernists. Quoted from the eco-modernist organization, they believe that, “human prosperity and an ecologically vibrant planet are not only possible, but also inseparable… As such, we embrace an optimistic view toward human capacities and the future.” (Asafu-Adjaye et al, 2017). While this may seem idealistic in the sense of valuing an “ecologically vibrant planet” (Asafu-Adjaye et al, 2017) there is not only a support of materialism, but a need for placing human materials (usually technological advances) at the highest level of importance. Because idealists over-emphasize equality between nature and man high above materialism, eco-modernists tend to be critical of the effectiveness of the environmental idealism movement. In fact, many Anthropocentric environmentalist groups tend to be more opposed to idealism. This is because humans and materials are so integrated within one another that any environmentalist organization that would like to continue human growth as a method of environmental protection needs to emphasize a use of materials like technology, medicine, money, and developmental tools among others. The rejection of materials within idealism leaves the Anthropocentric environmentalist sects critical of the effectiveness of idealism when applied to concepts of environmental protection and growth.
Critique
Environmental Idealism focuses on such an intensely valued sense of equality, it searches for ways for humanity to harmonize with nature. Marxist thought opposes the concept, rejecting the equality with increased emphasis on controlling and mastering Nature through capitalism (Williams, 2010). Oppressed people often disagree, viewing Idealism as a false consciousness. However, it is seen as potentially opening the door for more specific acts of preserving natural areas and preventing further human-induced climate change. As stated during the Proceedings of the Twentieth Annual World Business Congress, “These views have largely been criticized by corporations as environmental idealism while emphasizing their indubitable role in reducing the pace of climate change and its impacts. These thematic developments are gradually paving the way to a shift from environmental idealism towards environmental pragmatism,” (As-Saber, 2011). This conference is part of a larger discussion: Idealism may be too much of a thought movement, rather than something to act upon. It does have the potential to open doors to more dramatic change by inspiring movements such as ‘environmental pragmatism,’ which functions by using the physical world above or equal to the spiritual world to solve problems.
The most severe critique of Idealism is how easily comparable it is to self-interest and all of the negative connotations associated with it. The California Western International Law Journal suggests the two apparently conflicting methods of thought often interact, particularly in the form of Nationalism. “Whenever self-interest is exercised on the international stage, idealism is often utilized, rather cynically by governments to explain, rally the people of the nation and popularize and gain acceptance for the prevailing policies[…] Governments catching up or are, more appropriately being dragged into environmentalism by popular concern. Idealism in environmental matters is now perceived as the ultimate self-interest,” (Panjabi, 1992). The argument pertains to how idealism in the environment is not true idealism, and therefore is not motivated by ‘pure’ thought but rather a mentality of how an individual nation can get ahead of others using climate change policies to gain public favor.
Idealism’s roots in philosophy draw a new crowd to the largely scientific realm of environmental issues. It is subjectivity in a world of objectivity. However, some idealists stray into supporting the idea of an environmental utopia. Idealism and the American Environment describes visits to a community based in idealism, and one with incredible environmental design; however, it is essentially a commune. The author disagrees with how this can translate into the broader culture: “By the third or fourth generation, members of even the most stable experimental societies usually grow restless and choose to join the outside world[… but] any group involved in environmental design, as part of a broader campaign for societal change, has much to learn from them,” (Hayden, 1976). This ties into the general scholarly understanding that idealism is not what will create change, but rather stir new thoughts and open doors to more practical action.
Conclusion
Idealism as observed in environmentalism is a practice of thought that should be used with caution. Idealism in the context of environmentalism is an overemphasis on valuing (and changing those values over time according to the changes in nature) the equality between nature and humanity and not desiring materialism. In the present, this concept is difficult to use on its own. Humanity continues to grow, and the materials humans use grow with them. It has become almost impossible to avoid incorporating the use of ecological technologies as methods of solution (water filters/degraders, renewable energy, biodegradable plastics) within climate change policies, because they are usually the most feasible approach to environmental policy action. Idealism has the potential to limit material action against global environmental issues (climate change, dump sites, contaminated rivers, etc.) due to its avoidance of material use. Incorporating idealism into all environmentalism sects as just a part of a whole theology is perhaps the only viable way that idealism can be put into effective use. However, with this incorporation it is necessary to incorporate other broad concepts such as realism or even materialism that will hold onto ideas of more material and physical action. By utilizing these seemingly opposing practices into one environmental sect, there can potentially be a continued overemphasis on values of the idealistic concept of nature alongside the focus on human and natural growth via technological advances. This can be applied to repairing the damage humans have done to ecosystems across the globe such as the great barrier reef or the amazon rain forest, using materials to try to achieve an idealistic concept nature in the future. This method links back with discussions of climate change in texts such as Why We Disagree About Climate Change, by Mike Hulme, that describe climate change as a “wicked problem” (Hulme ch. 9). Wicked problems can only be resolved with a variety of opinions, approaches to their solutions, and use of theologies such as idealism.
Historically, idealism cannot stand alone and be successful. When applied to religions and spiritualities, the metaphysical definition of idealism can be linked into something more physical, even if the physical nature of it is merely that large group of people believe in and act upon the same ideals. When applied to environmentalism, alongside other theologies such as realism, the valuing of an equality among all living organisms as well as a rejection of materialism, can be linked to developing more all encompassing ways to reach that idealist concept of nature that is similar to that of the pre-industrialist, pre-colonialist, and pre-human developmental nature, where there was more equality among organisms. As understood by both the Western International Law Journal and MIT’s Idealism in the American Environment, Idealism has flaws that can be too overwhelming if not backed by material (technological and developmental) use (As-Saber, 2011). As it currently stands, Idealism cannot be used in environmentalism as a stand-alone solution, and we do not suggest that it be used as an all encompassing concept, but rather as a small piece of a larger puzzle that must at least incorporate a theology that has a material focus in order to be a successful approach to environmentalism and climate change solutions.
References
As-Saber, S., and M Hossain. 2011. “A Move From Environmental Idealism to Environmental Pragmatism.” Corporate Citizenship and Climate Change, July, 64–71.
Asafu-Adjaye, John et al. “An Ecomodernist Manifesto.” Accessed March 24, 2017.
Callicott, J. Baird., and Robert Frodeman. Encyclopedia of environmental ethics and philosophy. Detroit: Macmillan Reference USA, 2009. Accessed March, 2017. GaleGroup.
Darity, William A., Jr. International Encyclopedia of the Social Sciences. 2nd ed. Vol. 1-9. Detroit: Macmillan Reference USA, 2008. Accessed March, 2017. GaleGroup.
Hayden, Dolores. 1976. “Idealism and the American Environment.” Essay. In Seven American Utopias, 2–8. The MIT Press.
“Idealism.” 2017. Oxford English Dictionary. Oxford. Accessed March 21.
Panjabi, Ranee K.L. 1992. “Idealism and Self-Interest in International Environmental Law: The Rio Dilemma.” Opinion of a Scholar, 177–98.
Proctor, Jim. 2017. “Idealism.” Introduction to Environmental Studies. Lewis & Clark. March 11.
Williams, Chris. “Marxism and the Environment.” International Socialist Review, 2010. http://isreview.org/issue/72/marxism-and-environment.