While still others have conceded that although any future generation cannot do anything for us, it can nevertheless act for the benefit of its own subsequent generations, thus pointing to the existence of a broader transgenerational reciprocity Gewirth, Deep Ecologists argue along a similar line that it is A 1 that has led humans to treat nature instrumentally.
Such anthropocentric norms and views can also be seen to be the cause of, or at least a justification for, many issues that nonhumans face, rather than human chauvinism.
This would not only be better for nonhumans, but because nonhumans are so important a part of being human, and inextricably bound up as part of our interdependent human-nonhuman society, the result would also ultimately benefit human animals also.
Both of these are clearly anthropocentric and for any nonhuman ethic these consequences ought to raise concern. For some, this makes the ethic unreasonably burdensome.
Raising per capita consumption through poverty alleviation, without a strategy to increased productive efficiency and humanely reducing the number of consumers, is no solution. In addition, many thinkers would argue that rationalist thought is not the enemy, but instead the best hope for securing proper concern for the environment and for women.
Ecocentrism will foster a new human identity—not short-sighted and insatiable but grateful, caring, and in awe of life and part of greater planetary existence Rolston ; Crist For some ecofeminists, this gives women a unique perspective on how to build harmonious relationships with the natural world.
Malden: Blackwell. Nature, self, and gender: Feminism, environmental philosophy, and the critique of rationalism, Hypatia, 6 1Regan, T.