Prodigy and the Public Good

Erik Klingbeil
April 21, 2013

Prodigy and the Public Good

Undeniably, those ideas- respect for the dead, the little platoon and tradition- are difficult to invoke in the modern climate of opinion, partly because progressively minded people have done their best to marginalize them, recognizing them as obstacles to radical solutions and as the foundations of the ordinary civil society that they seek to change. (Scruton 221)

Scruton begins his argument with a definitional understanding of human capacity. He reasons that humans are capable of using morality to provide introspection into their lives. The result of self-consciousness is rationality and moral motives. Therefore, humans are motived by more than just how the laws of the market and government govern them to behave as the popular notion would have us believe. As a result, our self-consciousness will make us aware of the burdens our ambitions place on future generations and nature. He argues that we must therefore limit our modern consumption in order to benefit future generations.

He argues that this drive towards natural conservation relates to interpersonal relationships and community. Scruton argues that an appreciation for our heritage and ancestors will spring our concern for the future progress. Yet, our generation has wasted the accumulation of institutions and resources provided us by our ancestors. Therefore, modern culture needs a reevaluation of our interaction and dependency upon nature. Keynesian economics dictates that we should act in the best way to benefit the current generation. Yet, humanity needs to have concern for the future health of the environment beyond simple cost-benefit calculations. Our generation composes the trustees of environmental conservation as bestowed upon later generations and should value the responsibility that the position bestows. However, Scurton argues that an intergenerational relationship is fostered on the family and community level. Specifically, trust and affection are what is developed at the local and family-based level.

In order to achieve these affections, having volunteerism and civic initiatives stimulates a responsibility among society to protect the commons. Little platoons of volunteerism much like NGO, allow with the expression of this form of concern and connection with the environment and future generation in a constructive manner. The preservation of tradition is also another manner upon which to ensure environmental conservation for future generations. Tradition is a form of knowledge that is passed down from generations in order to preserve the natural order. However, due to a neglect of tradition amidst the current generation that has devalued tradition and understanding for ancestral practices and knowledge there has been a lack of respect for nature. Ultimately these small changes in our perceptions of society and consumption through practices advocated by respect for the dead, volunteerism and tradition are marginalized by progressive because they appear too passive in addressing pressing environmental concerns.

Gratitude of the younger generations is important to establishing a sense of obligation to assist the future generations. Self-realization beyond a first person narrative to a second person standpoint is important for cultivating individual understandings of responsibility to progeny and environmental conservation. Developing a social contract helps us to remain connected with the public good. Thereby creating a situation in which we promote our own interests and the interests of society by striving to fulfill our own motivations. A social contract necessitates an understanding by the community of the need for cohesiveness. The success of a social contract depends upon the trust of citizens and law under the government. Therefore the production of trustworthy citizens necessitates the preservation of family structure and tradition. Without gratitude for the older generations of system of trust and respect cannot be developed. Interpersonal love and competence in relationships are developed in the home setting. The value of these relationships is important to developing an association with the past. Broken homes have been shown to correlate with delinquency and repulsion for gratuity and trust. This approach to environmental conservation mirrors ecofeminism. In ecofeminism there is a call for a more holistic and nurturing approach towards human interaction and relations with nature.

(1)    Is there a valid connection between home life and environmental conservation?

(2)    Is there a respect for tradition and ancestral practices in western culture? Has this respect been lost during a time of technological development?

(3)    How can the creation of a social contract that promotes environmental conservation also promote individual material interests?