The Costs of the Environmentalism Cult
The central mistake of the romantic environmentalist is to gloss over the profound differences between human beings and the natural world. We are not “natural” creatures. What makes us human is everything that exists nowhere else in the natural world: the mind, language, consciousness, memory, higher emotions, and culture. None of these exist even in the highest primates. Apes do not craft tools, marry, name their offspring, bury their dead, live by laws or customs, or respect inalienable rights. This radical uniqueness of human identity means that we do not have a “harmonious” relationship with nature, but an adversarial and conflicted one. The natural world is the alien, inhuman realm of blind force, indifferent to suffering, death, and beauty. It is meaningless, for only humans bestow meaning on the world. And that meaning reflects our knowledge that each of us is unique, a creature that appears only once, and that each of us must die.
Most important, unlike everything else in the natural world ruled by necessity, humans are free. As French critic Luc Ferry writes, “Man is free enough to die of freedom.” And from that freedom comes morality, all the things we are obligated to do or not do, particularly in regard to our fellow humans. The nexus of consciousness of our individual uniqueness and necessary death, our freedom to choose to act against nature’s determinism, and our moral obligations to one another is what makes us unnatural––and human. Nature is our home only by dint of our alteration of it to make it suitable for such creatures, and that process is one of conflict and struggle against the brutal forces of extinction and destruction that have characterized the natural world for the 3.6 billion years life has existed.
The unnatural uniqueness of humans makes talk of “harmony” with nature the Disneyesque fantasy of rich people protected from nature’s cruelty by a high-tech civilization. Thus the proper view of nature should be how do we interact with our world and use its resources in order to benefit the greatest number of humans today, and to ensure that those who come after us have the resources to live well. Every environmental policy should start with that assumption. And we should determine the goods we want from nature––from economic development to the preservation of natural beauty––through the democratic process, not by the diktats of self-selected elites who mask their preferences as science rather than taste, and enlist the coercive power of the federal government to impose those subjective preferences at the expense of the well-being of everybody else.
As it is today, the biggest beneficiaries of our civilization indulge a sentimentalized nature love the cost of which is borne by others. They attack the technology and the free-market economic system that have created the unprecedented wealth, comfort, and leisure that they take for granted, but that their policies deny to others less privileged. The irrationalism and hypocrisy of modern environmentalism is a “black-market religion,” as Chantal Delsol puts it, a feel-good cult that makes its adherents feel superior to the grubby masses and the corporate barbarians who create the wealth and products that make their existence possible. Meanwhile jobs are not created, economic growth is burdened by costly regulations, and our national interests are compromised by the failure to exploit our country’s resources. That’s too high a price to pay just so some people can enjoy a pleasing fantasy.