Leopold's (1986) experiences and observations in conserving the biotic community of his sand county " hovel" property form the basis of his ideas in the book, but so, too, do his experiences as a professor of wildlife and his U.S. Forestry Service experience. As such, Leopold (1986) is not arguing for complete protectionism with respect to earthy resources or the land. Instead, he argues that a new land ethic views the land as having the right to sustenance, "A land ethic faecal matternot prevent the alteration, management, and hire of these resources, but it does affirm their right to carry ond existence, and, at to the lowest degree in spots, their continued existence in a natural state" (Leopold, 1986, p.
240). One can see how distinctly modern this viewpoint is even though Leopold's essays collected here were written prior to the 1950s.
In conclusion, angiotensin converting enzyme of Leopold's chief conclusions for developing a sustainable and more spiritually nurturing land ethic revolves around economics.
As Leopold (1986) explains, "The 'key-log' which must be moved to release the evolutionary process for an ethic is just now this: quit thinking about decent land- intake as solo an economic problem" (p. 262). Issues of ethics and aesthetics must go along those related to economics if Leopold's sustainable land ethic is to continue to evolve as we enter an era of "green" effort in the face of increase environmental degradation and acquittance of biodiversity.
Leopold, A. (1986). A Sand County Almanac. New York: Ballantine.
It is partly our penchant for increasing development and economic growth and partly anthropocentrism that provoke us view the environment in ways that run short to consider the ethics or aesthetics of land use or our moral duty in relation
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