Abstract
In a striking passage, the ecologist Ramón Margalef points out how both the perceptions and the theories of different ecologists are strongly shaped by the particular kind of environment they study:
Ecosystems reflect the physical environment in which they have developed, and ecologists reflect the properties of the ecosystems in which they have grown and matured. All schools of ecology are strongly influenced by genius loci that goes back to the local landscape. “Desert” ecologists, working in arid countries where weather fluctuations exert a controlling influence on poorly organized communities, would hardly accept as a suitable basis for ecological theory the points of view put forward in the preceding chapter. … The mosaic-like vegetation of Mediterranean and Alpine countries, subjected to millennia of human interference, has assisted at the birth of the plant sociology school. … Scandinavia, with a poor flora, has produced ecologists who count every shoot and sprout. It is a pity that the tropical rain forest, the most complete and the complex model of an ecosystem, is not a very suitable place for the breeding of ecologists. And it is only natural that the vast spaces and smooth transitions of North America and Russia have suggested a dynamic approach in ecology and the theory of climax. In such areas, the concept of succession, one of the great and fruitful ideas of classical ecology, was best formulated.1
Time is nature’s way of making sure that everything does not happen at once.
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References
Ramón Margalef, Perspectives in Ecological Theory (Chicago: University of Chicago Press, 1968), pp. 26–27.
Jacob Brownowski, Science and Human Values (New York: Harper & Row, 1972). See particularly Part I, “The Creative Mind.”
Jerome D. Frank, Sanity and Survival (New York: Random House, 1967).
See Ernest L. Tuveson, Millenium and Utopia: A Study of the Background of the Idea of Progress (Berkeley: University of California Press, 1949).
See Lynn White, Jr., “The Historical Roots of Our Ecological Crisis,” in The Subversive Science, edited by Paul Shepard and Daniel McKinley (Boston: Houghton Mifflin, 1969). At least with the Christian tradition it was possible for “radicals” like Saint Francis of Assisi to suggest the equality of all living creatures.
J. Robert Oppenheimer, The Flying Trapeze: Three Crises for Physicists (London: Oxford University Press, 1964), pp. 2–3.
See H. Stuart Hughes, Consciousness and Society (New York: Knopf, 1958).
See Adda B. Bozeman, The Future Law in a Multicultural World (Princeton, N.J.: Princeton University Press, 1971).
Max Weber, The Protestant Ethnic and the Spirit of Capitalism (New York: Scribners, 1958)
Richard H. Tawney, Religion and the Rise of Capitalism (London: Murray, 1926)
See for example, Karl Polanyi, The Great Transformation (Boston: Beacon Press, 1957)
On the agricultural revolution, see particularly Eric L. Jones, ed., Agricultural and Economic Growth in England, 1650–1815 (New York: Barnes ad Noble, 1967)
On the importance of the commercial revolution, see Brian Johnson, The Politics of Money (New York: McGraw-Hill, 1970).
Harold and Margaret Sprout, Towards a Politics of the Planet Earth (New York: van Nostrand Reinhold Co., 1971), pp. 268–297.
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© 1979 Plenum Press, New York
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Dahlberg, K.A. (1979). On the Ecology of Theories. In: Beyond the Green Revolution. Springer, Boston, MA. https://doi.org/10.1007/978-1-4613-2910-7_1
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DOI: https://doi.org/10.1007/978-1-4613-2910-7_1
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