Michael Soulé (1936-2020) on spirituality, ethics, and conservation biology.

Michael Soulé is best known for his scientific contributions and central role in founding the Society for Conservation Biology and its flagship journal. Less well known are his childhood experiences, his affinity for Zen Buddhism and Arne Naess' deep ecology philosophy, and his contributions as an environmental activist to efforts to protect biodiversity and rewild ecosystems. Also less well known is the extent to which he was an interdisciplinary environmental studies scholar, struggling to understand what promotes and hinders proenvironmental behaviors. In this regard, his life and that of many other conservation scientists provide important clues, but no easy answers. By attempting to integrate the humanities, with its quest for a meaningful and fulfilling human existence, with naturalistic nature spirituality and ecocentric values, as well as the social and natural sciences, Soulé sought to solve the riddle as to why human beings seemed unable to understand, slow, and halt negative anthropogenic environmental change. He thus modeled what interdisciplinary environmental studies is at its best. Those advocating the conservation of biological diversity have much to learn from Michael Soulé, not only from his scientific findings but also from his way of seeing, the questions he asked, and his love of the living world.

Michael Soulé (1936-2020) y Su Visión de la Espiritualidad, la Ética y la Biología de la Conservación Resumen Michael Soulé es más conocido por sus contribuciones científicas y su papel central en la fundación de la Sociedad para la Biología de la Conservación y su publicación estandarte. Pocos conocen sus experiencias durante la niñez, su afinidad por el budismo Zen y la filosofía de ecología profunda de Arne Naess y sus contribuciones como activista ambiental para la protección de la biodiversidad y la refaunación de los ecosistemas. También es poco conocido el nivel que alcanzó como académico en estudios ambientales interdisciplinarios, siempre luchando por entender qué promueve y qué obstaculiza los comportamientos proambientales. Es en este aspecto que su vida y la de muchos otros científicos de la conservación proporcionan indicios importantes, pero no respuestas fáciles. Cuando intentó integrar a las humanidades, siempre en búsqueda de una existencia humana significativa y gratificante, con una espiritualidad naturalista de la naturaleza y los valores ecocéntricos, así como con las ciencias sociales y naturales, Soulé buscaba resolver el acertijo de por qué los humanos parecen incapaces de entender, disminuir y detener el cambio ambiental antropogénico. Fue así como modeló lo que son los estudios ambientales interdisciplinarios en su mejor expresión. Quienes defienden la conservación de la biodiversidad tienen mucho que aprender de Michael Soulé, no sólo a partir de sus descubrimientos científicos sino también de su manera de ver el mundo, las preguntas que hacía y su amor por el mundo viviente.

The need for ecocentrism in biodiversity conservation.

Over the past 5 decades, scientists have been documenting negative anthropogenic environmental change, expressing increasing alarm, and urging dramatic socioecological transformation in response. A host of international meetings have been held, but the erosion of biological diversity continues to accelerate. Why, then, has no effective political action been taken? We contend that part of the answer may lie in the anthropocentric ethical premises and moral rhetoric typically deployed in the cause of conservation. We further argue that it is essential to advance moral arguments for biodiversity conservation that are not just based on perceived human interests but on ecocentric values, namely, convictions that species and ecosystems have value and interests that should be respected regardless of whether they serve human needs and aspirations. A broader array of moral rationales for biodiversity conservation, we conclude, would be more likely to lead to effective plans, adopted and enforced by governments, designed to conserve biological diversity. A good place to start in this regard would be to explicitly incorporate ecocentric values into the recommendations that will be made at the conclusion of the 15th meeting of the parties to the Convention on Biological Diversity, scheduled to be held in October 2020.

La Necesidad del Ecocentrismo en la Conservación de la Biodiversidad Resumen Durante las últimas cinco décadas, los científicos han estado documentando el cambio ambiental negativo causado por la actividad humana, expresando cada vez una mayor alarma e insistiendo por una transformación socio-ecológica dramática como respuesta. Se han realizado un número de reuniones internacionales pero la erosión de la diversidad biológica se sigue acelerando. Entonces, ¿por qué no se han tomado acciones políticas efectivas? Sostenemos que parte de la respuesta a esta pregunta puede estar en las premisas éticas antropocéntricas y en la retórica moral que típicamente se despliega para la causa de la conservación. Además, argumentamos que es esencial promover argumentos morales para la conservación de la biodiversidad que no estén solamente basados en los intereses humanos percibidos sino en los valores ecocéntricos, principalmente la convicción de que las especies y los ecosistemas tienen valor e intereses que deberían respetarse sin importar si sirven a las necesidades y aspiraciones humanas. Concluimos que un conjunto más amplio de justificaciones morales para la conservación de la biodiversidad tendría mayor probabilidad de guiar planes efectivos, adoptados y aplicados por los gobiernos, diseñados para conservar la diversidad biológica. Un buen punto de partida al respecto sería la incorporación explícita de los valores ecocéntricos dentro de las recomendaciones que se harán al concluir la decimoquinta reunión de las partes que forman al Convenio sobre la Diversidad Biológica, programada para octubre 2020.

Lynn White Jr. and the greening-of-religion hypothesis.

Lynn White Jr.'s "The Historical Roots of Our Ecologic Crisis," which was published in Science in 1967, has played a critical role in precipitating interdisciplinary environmental studies. Although White advances a multifaceted argument, most respondents focus on his claim that the Judeo-Christian tradition, especially Christianity, has promoted anthropocentric attitudes and environmentally destructive behaviors. Decades later, some scholars argue contrarily that Christianity in particular and the world's predominant religions in general are becoming more environmentally friendly, known as the greening-of-religion hypothesis. To test these claims, we conducted a comprehensive review of over 700 articles-historical, qualitative, and quantitative-that are pertinent to them. Although definitive conclusions are difficult, we identified many themes and dynamics that hinder environmental understanding and mobilization, including conservative theological orientations and beliefs about the role of divine agency in preventing or promoting natural events, whether the religion is an Abrahamic tradition or originated in Asia. On balance, we found the thrust of White's thesis is supported, whereas the greening-of-religion hypothesis is not. We also found that indigenous traditions often foster proenvironmental perceptions. This finding suggests that indigenous traditions may be more likely to be proenvironmental than other religious systems and that some nature-based cosmologies and value systems function similarly. Although we conclude White's thesis and subsequent claims are largely born out, additional research is needed to better understand under what circumstances and communication strategies religious or other individuals and groups may be more effectively mobilized to respond to contemporary environmental challenges.

Surfing into spirituality and a new, aquatic nature religion.

"Soul surfers" consider surfing to be a profoundly meaningful practice that brings physical, psychological, and spiritual benefits. They generally agree on where surfing initially developed, that it assumed a religious character, was suppressed for religious reasons, has been undergoing a revival, and enjoins reverence for and protection of nature. This subset of the global surfing community should be understood as a new religious movement-a globalizing, hybridized, and increasingly influential example of what I call aquatic nature religion. For these individuals, surfing is a religious form in which a specific sensual practice constitutes its sacred center, and the corresponding experiences are constructed in a way that leads to a belief in nature as powerful, transformative, healing, and sacred. I advance this argument by analyzing these experiences, as well as the myths, rites, symbols, terminology, technology, material culture, and ethical mores that are found within surfing subcultures.