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Many environmentalists believe that religion has been a major contributor to our ecological crisis, for Judeo-Christians have been taught that they have dominion over the earth and so do not consider themselves part of a biotic community. In this book a philosopher of environmental ethics acknowledges that religion may contribute to environmental problems but argues that religion can also play an important role in solving these problems - that religion can provide an ethical context that will help people to become sensitive to the environment and to elect leaders who are genuinely responsive to the ecological crisis. Examining a broad range of Western religious traditions - from conservative Christianity and orthodox Judaism to Goddess feminism and nature religion - Max Oelschlager provides a sociolinguistic analysis of their creation stories and finds environmentally positive aspects in each of them. He asserts that religious discourse in the public arena can offer a way for such environmental issues as biodiversity, pollution, and population to be addressed outside the realm of special-interest politics. And he urges local churches to make "caring for creation" a theme for worship in their services; the majority of Americans, says Oelschlager, will discover an environmental ethic only through their religious faith.

This book explains the role of language in causing and in resolving the ecocrisis, showing that ecologically adaptive behavior can be facilitated through language. The authors explore the discourses of deep ecology, ecofeminism, Judeo-Christianity, quantum theory, and Native American world views, all to the end of empowering ecosocial change.

In this book Max Oelschlaeger argues that the idea of wilderness has reflected the evolving character of human existence from paleolithic times to the present day. An intellectual history, it draws together evidence from philosophy, anthropology, theology, literature, ecology, cultural geography, and archaeology to provide a scientifically and philosophically informed understanding of humankind's relationship to nature. Oelschlaeger begins by examining the culture of prehistoric hunter-gatherers, whose totems symbolized the idea of organic unity between humankind and wild nature, an idea that the author believes is essential to any attempt to define human potential. He next traces how the transformation of these hunter-gatherers into farmers led to a new awareness of distinctions between humankind and nature, and how Hellenism and Judeo-Christianity later introduced the concept that nature was valueless until humanized. Oelschlaeger discusses the concept of wilderness in relation to the rise of classical science and modernism, and shows that opposition to "modernism" arose almost immediately from scientific, literary, and philosophical communities. He provides studies of the seminal American figures Thoreau, Muir, and Leopold and he gives fresh readings of America's two prodigious wilderness poets Robinson Jeffers and Gary Snyder. He concludes with a look at the relationship of evolutionary thought to our postmodern effort to reconceptualize ourselves as civilized beings who remain, in some ways, natural animals. (view table of contents)

Essays explore the increasingly tense relationship between nature and man, offering insight into why this relationship has become adversarial and suggesting ways to remedy the situation