Wendell Berry, in his essay ‘Preserving Wildness’, defines his position on the issue of protecting ‘nature’ and ‘wilderness’. He views this problem as one which there is often a high degree of polarization between ‘nature extremists’ on the one hand, who see the natural operations of the environment as dominant over mankind’s imposed artificiality and who favor something like a primitivist, back-to-the-land ideology, and ‘technology extremists’ on the other hand, who believe that the creativity of the human species reigns supreme and all problems can be solved by our wits combined with new technologies. The outline of his middle ground is as follows:
1. We live in a wilderness, in which we and our works occupy a tiny space and play a tiny part. We exist under its dispensation and by its tolerance.2. This wilderness, the universe, is somewhat hospitable to us, but it is also absolutely dangerous to us (it is going to kill us, sooner or later), and we are absolutely dependent upon it.3. That we depend on what we are endangered by is a problem not solvable by “problem solving.” It does not have what the nature romantic or the technocrat would regard as a solution. We are not going back to the Garden of Eden, nor are we going to manufacture an Industrial Paradise.4. There does exist a possibility that we can live more or less in harmony with our native wilderness; I am betting my life that such a harmony is possible. But I do not believe that it can be achieved simply or easily or that it can ever be perfect, and I am certain that it can never be made, once and for all, but is the forever unfinished lifework of our species.5. It is not possible (at least, not for very long) for humans to intend their own good, in the long run, without intending the good of our place – which means, ultimately, the good of the world.6. To use or not to use nature is not a choice that is available to us; we can live only at the expense of other lives. Our choice has rather to do with how and how much to use. This is not a choice that can be decided satisfactorily in principle or in theory; it is a choice intransigently impractical. That is, it must be worked out in local practice because, by necessity, the practice will vary somewhat from one locality to another. There is, thus, no practical way that we can intend the good of the world; practice can only be local.7. If there is no escape from the human use of nature, then human good cannot be simply synonymous with natural good.
We have no way to work at this question, it seems to me, except by perceiving that, in order to have the world, we must share it, both with each other and with other creatures, which is immediately complicated by the further perception that, in order to live in the world, we must use it somewhat at the expense of other creatures. We must acknowledge both the centrality and the limits of our self-interest. One can hardly imagine a tougher situation.
The worst disease of the world now is probably the ideology of technological heroism, according to which more and more people willingly cause large-scale effects that they do not foresee and that they cannot control.