By Thom Kuehls
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Additional info for Beyond Sovereign Territory: The Space of Ecopolitics (Borderlines series)
They feel that if no natural (read theological) limitations are placed on human beings—that is, if we do not have a specific role to play—we will be unleashed upon the earth to destroy it. As though we are not already engaged in this project from within the shadow of God. As I will argue later in this chapter, I believe a Nietzschean ecological ethic can exist that understands nature to be chaos and sees no necessity to human existence. This will not be an ethic of egoistic hedonism, or of anything goes, but instead will be an ethic that highlights the difference and ambiguity of nature and sees a "role" for humans to not divest existence of these characteristics.
An assumption . . like the late medieval political theorists who thought the choice was between the papacy and the empire as the primary unit of political organization. The best of these theorists realized that something new was emerging—the modern state; but they lacked the categories for understanding this new reality. 43 Our question no longer involves thinking politics outside the confines of the papacy or the empire, but rather thinking politics outside the confines of the sovereign territorial state.
NATURES, ETHICS, AND ECOLOGIES • 11 the nature that is, in all eternity, chaos, which Nietzsche presents, could not house an eco-ethic from their perspective. But these environmentalisms fear to tread out in the light, out beyond the safety of God's shadow. The ecological problematic as it was articulated by Marsh responded to the death of God. It recognized a problem with how 'man' was relating to nature. It struggled to write a new ethics for 'man"s relationship to nature. However, it did so from within the shadow of God.