
Environmental Encyclopedia 3
Dr. Arne Naess
and questionnaires to survey philosophical beliefs. Shortly
after his appointment at the university, the Germans occu-
pied Norway. Naess resisted any changes in academic rou-
tine, insisting that education be separate from politics. The
increasing brutality of the Quisling regime, however, im-
pelled him to join the
resistance
movement. While in the
resistance he helped avert the shipment of thousands of
university students to concentration camps. Immediately
after the war, he confronted Nazi atrocities by mediating
conversations between the families of torture victims and
their pro-Nazi Norwegian victimizers.
In the post-War period, Naess’s academic interests
and accomplishments were many and varied. He continued
his work on language and communication in Interpretation
and Preciseness (1953) and Communication and Argument
(1966), concluding that communication is not based on a
precise and shared language. Rather we understand words,
sentences, and intentions by interpreting their meaning.
Language is thus a double-edged sword. Communication is
often difficult and requires successive interpretations. Even
so, the ambiguity of language allows for a tremendous flexi-
bility in verbal meaning and content. Because of his work
in communication and his resistance to the Nazis, Naess
was selected by the United Nations Educational, Scientific
and Cultural Organization [UNESCO] in 1949 to explore
the meanings of democracy. This project resulted in Democ-
racy, Ideology and Objectivity (1956). In 1958, he founded
the journal Inquiry, serving as its editor until 1976. The
magazine explores the relations of philosophy, science, and
society, especially as they reflect normative assumptions and
implications. He also published on diverse topics, including
Gandhian nonviolence, the philosophies of science, and the
Dutch philosopher Baruch Spinoza (1632–1677). These
works include Gandhi and the Nuclear Age (1965), Skepticism
(1968), Four Modern Philosophers: Carnap, Wittgenstein, Hei-
degger, Sartre (1968), The Pluralist and Possibilist Aspect of
the Scientific Enterprise (1972), and Freedom, Emotion and
Self-Subsistence: The Structure of a Central Part of Spinoza’s
“Ethic" (1972).
Naess began examining humanity’s relationship with
nature
during the early 1970s. The genesis of this interest
is best understood in the context of Norway’s
environment
,
culture, and politics. Nature, not humanity, dominates the
landscape of Norway. The nation has the lowest population
density in Europe, and over 90% of the land is undeveloped.
As a consequence, the interior of Norway is relatively wild
and diverse, a mixture of mountains, glaciers, fjords, forests,
tundra
, and small human settlements. Moreover, Norwe-
gian culture deeply values nature; environmental themes are
common in Norwegian literature, and the majority of Nor-
wegians share a passion for outdoor activities and
recre-
ation
. This passion is known as friluftsliv, meaning “open air
933
life.” Friluftsliv is widely touted as one means of reconnecting
with the natural world. Norwegian environmental politics
has been wracked by a
succession
of ecological and resource
conflicts. These conflicts involve
predator control
, recre-
ation areas, national parks, industrial
pollution
,
dams
and
hydroelectric power, nuclear energy, North Sea oil, and eco-
nomic development. During the 1960s Naess became deeply
involved in environmental activism. Indeed, his participation
in protests lead to his arrest for nonviolent civil disobedience.
He even wrote a manual to help environmental and commu-
nity activists participate in nonviolent resistance. Growing
up, Naess was deeply moved by his experiences in the wild
places of Norway. He became an avid mountaineer, leading
several ascents of the Tirich Mir (25,300 ft [7700 m]) in
the Hindu Kush range. In 1937, he built a small cabin near
the final assent to the summit of Hallingskarvet, a mountain
approximately 111 mi (180 km) northeast of Oslo. He named
it Tvergastein, meaning “across the stones.”
Since his retirement, Naess has published widely on
environmental topics. His main contributions are in ecophi-
losophy,
environmental policy
, and
conservation biol-
ogy
. The insight and controversy surrounding these writings
have propelled him to the forefront of
environmental ethics
and politics.
Naess regards philosophy as “wisdom in action.” He
notes that many policy decisions are “made in a state of
philosophical stupor” wherein narrow and short-term goals
are all that is considered or recommended. Lucid thinking
and clear communication help widen and lengthen the op-
tions available at any point in time. Naess describes this
work as a labor in “ecophilosophy,” that is, an inquiry where
philosophy is used to study the natural world and humanity’s
relationship to it. Recalling the ambiguity of language and
communication, he distinguishes ecophilosophy from ecoso-
phy—a personal philosophy whose conceptions guide one’s
conduct toward nature and human beings. While important
elements of our ecosophies may be shared, we each proceed
from assumptions, norms, and hypotheses that vary in sub-
stance and/or interpretation. Of central importance to
Naess’s exploration of ecophilosophy are norms and beliefs
about what one should or ought to do based on what is
prudent or ethical. Norms play a leading role in any ecophilo-
sophy. While science may explain nature and
human ecol-
ogy
, it is norms that justify and motivate our actions in the
natural world. Along with the concept of norms, Naess
stresses the importance of depth. By depth, Naess means
reflecting deeply on our concepts, emotions and experiences
of nature, as well as digging to the cultural, personal, and
social roots of our environmental problems. Thinking deeply
means taking a broad and incisive look at our values, life-
styles, and community life. In so doing, we discover if our
way of life is consistent with our most deeply felt norms.