The planetary dimension of freedom

Pedro A. Ribeiro de oliveira

Among all the reflections on the theme of freedom we have to include an approach where Earth is considered a living planet. Oddly enough is a current theme to apply the idea of freedom to the earth given that unlike other planets, Venus, Jupiter, Mars or Saturn, the Earth is the only one that manifests life. The astronauts who saw the Earth from space speak on the extraordinary experience to perceive the earth as a whole, in which all the different elements of the continents, oceans, clouds, and atmosphere, form a set of great harmony. Seen from space, Earth reveals many differences within an undivided whole. There are areas covered with snow and ice, sometimes with forests and plantations, and others deserts. The only division is transient given that the light of the day leads to the night and vice versa. The storms that alter the format of the clouds, and the flashing of lighting of a charged atmosphere reinforce the impression of a planet in constant stirring (planetarycollective.com/overview). In fact, the reality perceived by the astronauts is confirmed by scientific studies that views the Earth as a large and complex system of life. Given this global dimension of a life system, it becomes clear that the divisions introduced by human societies are ideological gimmicks to justify domination: of one people over another, of one race over another, of men over women, in short, of one species on other living beings. This anthropocentric view places the human being (anthropos in Greek) in the center of the world, above all creatures, relegating all other living beings the condition of things, whose existence only becomes of value to the extent that they are useful to humans. The anthropocentrism is the basis of speciesism: an ideology that infuses the superiority prejudice of the human species against all other species to justify this domination (The speciesism does the same as sexism and racism: sugarcoating the domination of one gender, one race or one species over another, and claiming that differences are a sign of inferiority. It was necessary for women, colonized blacks and communities to raise their voices in protest to overthrow these ideologies of domination. In the case of speciesism the difficulty to overcome it is higher because other species cannot protest). The domination of an inferior species is akin to slavery, because a slave is a person whose freedom is denied and becomes owned by another. Today slavery is repudiated because it constitutes a violation of a human right, but appropriating a living being is not seen as a violation of animal rights. It is as if they, because of their lack of awareness of their rights, deserve to be treated as mere property of humans. This anthropocentric concept has become stronger in the last four centuries, when the modern market system imposed its logic of treating all living beings as mere commodity, and thus to be bought or sale on whim. We are so immersed in this way of thinking and living, we need a true intellectual and spiritual revolution to free ourselves from it. Only then we will discover our place and function, in this planet, that befits us as beings endowed with freedom. Overcoming anthropocentric thinking that is associated with the logic of the market is one of the great challenges of our century, because if it persists for two or three generations more, life on Earth-at least in all its diversity-will be in a serious risk of extinction. We need to convince ourselves-and convince generations to come-that we cannot continue to treat all other species as commodities to be used at will, but as partners in the great web of life that makes our planet so beautiful and so different from the others. This means abandoning the arrogant anthropocentric attitude and understanding that we are a part of the Earth, and that we have a very important role to play for her to continue to evolve, diversify and become more beautiful until the time, like all living beings, will die. Important framework in this shift of thinking is the Earth Charter (cartadaterra.org/ctoriginal.htm) adopted by UNESCO in 2000. In its preamJuiz de Fora, MG, Brazil

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Translated by Juan Carlos Ruiz de Dios

ble, states: This is a critical moment in the history of the Earth, at a time when humanity must choose its future. Techno-science has moved to the point that today humanity can choose between forming a global partnership to care for the Earth and each other, or risking our destruction and the diversity of life. It also states that the decision is not technical but political. So it must be guided by ethical principles, the first is that of respect and care for the community of life.v The term community of life designates the vast and complex network of living beings on the planet, and calls into question the relationship between the human species and others, because there is no community between lord and slaves. By treating other species as things, to whom freedom is denied, our species is placed in the position of mistress of the world, like a lonely monarch dominating their subjects with an iron fist. The Earth Charter proposes a revolution of thought that speaks of solidarity among humans and non-humans, as there is only solidarity between those who share the same identity, respecting each other differences. Indeed, that is what the Charter says in its preamble: The spirit of human solidarity and kinship with all life is strengthened when we live with reverence the mystery of existence, with gratitude for the gift of life, and humility considering the place of human beings in nature. And thats explicitly what a caring community of life, with understanding, compassion and love, is. In other words, humans and nonhumans share an identity deeply based on solidarity: we are all children of the Earth, and therefore, relatives. We are able to form the large community of life that makes our planet unique. Leonardo Boff goes even further, stating that Essentially, we are the Earth, which in its evolution, has come to feel, to think, to love and to worship. It is not simply that we live on Earth. We are sons and daughters of the earth. Better, we are the earth itself, that feels, thinks, loves and worships. In this statement identity is expressed deeply linking our species to all others, as sons and daughters of the Earth all of us are individualized forms of Earth-the same as what distinguishes us from all living species that feel, think, love and worship. This paradigm of thought, proposed by our theologian, raises the issue

of the global dimension of freedom. Understanding the Earth as a capable being endowed with freedom, does not mean that earth can leave its orbit around the sun and go wandering through space, although that is real-miniscule bits of earth-have already exceeded distant planets in solars system final frontier. Understanding the Earth as a free being is to think of the earth as able to decide on her future, which is given by an engendered maturity in the human species. Indeed, humans have the ability to decisively influence the future face of our planet. If we activate the nuclear artifacts we have in stock we can extinguish many more species than the asteroid that 65 million years ago destroyed the dinosaurs world. If we keep the economic, consumeristic system governed by the market in the next century we will get that same result, only gradually. If, however, we use our freedom in favor of the Earth and of ourselves, the techno-science may become very useful for repairing damage already done and establishing new ways of living harmoniously with the community of life. This requires expanding how the field of freedom is applied much beyond the limits of the human species. Understanding that we are given the freedom not to dominate Earth, but to choose the paths adequate to the full development of the community of life of the Earth, is the first condition to the exercise of the global dimension of freedom. We, beings endowed of reason, feelings, communication skills and a sense of ethics, have built the techno-science that enables us to act and manipulate effectively nature, and we are ready to decide freely what we want to make of Earth. As the Hebrew people, over three thousand years ago, we are presented with a significant option: Behold, I put before you today life and happiness, or death and misfortune. Therefore choose life, that both you and your descendants may live(Deut 30,15.19). In our time this option has acquired a planetary dimension: it is not enough to choose life and happiness in a family scale, of a country or even of the entire humanity. The game of life is being played globally. We are smart enough to understand that. Thus let us also be wise, on behalf of the Earth, and q choose life.

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