In our journey down the path between two worlds, we are fast approaching

a place where the path forks. We got to this fork through

a long history dominated by two great and related struggles—the
struggle against scarcity and the struggle to subdue nature. To win in
these struggles we created a powerful technology and forged an organization
of economy and society to deploy that technology extensively,
rapidly, and, if need be, ruthlessly. And we succeeded at subduing
nature and creating wealth far beyond our ancestors’ imaginings. So
successful were these systems and accomplishments that we were swept
up in them, mesmerized by them, captivated, even addicted. We thus
continued pell-mell ahead—ever-grander, ever-larger, ever-richer,
doing what once made sense but no longer did. There were warning
signs along the way, but we did not notice them, or when we did, we
paid them no heed. These signs said things like:

being, not having

giving, not getting
needs, not wants
better, not richer
community, not individual
other, not self
connected, not separate
ecology, not economy
part of nature, not apart from nature
dependent, not transcendent
tomorrow, not today

We ignored these warnings to the point that, as we now approach the

fork ahead, we are perilously close to losing the most precious things of
all. We are rapidly hollowing out nature, ourselves, and our society.

Dalam perjalanan kami menyusuri jalan di antara dua dunia, kita cepat mendekati
tempat dimana garpu jalan. Kita harus garpu ini melalui
sejarah panjang didominasi oleh dua besar dan terkait dengan perjuangan-
perjuangan melawan kelangkaan dan perjuangan untuk menaklukkan alam. Untuk
menang dalam
perjuangan ini kami menciptakan sebuah teknologi yang kuat dan organisasi palsu
ekonomi dan masyarakat untuk menggunakan teknologi yang ekstensif,
cepat, dan, kalau perlu, tanpa ampun. Dan kami berhasil di menundukan
alam dan menciptakan kekayaan jauh melampaui imajinasi nenek moyang kami '. Jadi
berhasil adalah sistem dan prestasi yang kami menyapu
di mereka, terpesona oleh mereka, terpikat, bahkan kecanduan. Kami dengan demikian
lanjutan Pell-mell depan-pernah-megah, yang selalu lebih besar, pernah-kaya,
melakukan apa yang dulu masuk akal tapi tidak lama pula. Ada peringatan
tanda-tanda di sepanjang jalan, tapi kami tidak melihat mereka, atau ketika kami lakukan,
kami
membayar mereka tidak mengindahkan. Tanda-tanda ini mengatakan hal-hal seperti:
sedang, tidak memiliki
memberi, tidak mendapatkan
kebutuhan, bukan keinginan
lebih baik, tidak kaya
komunitas, bukan individu
lain, bukan diri
terhubung, tidak terpisah
ekologi, ekonomi tidak
bagian dari alam, tidak terlepas dari alam
tergantung, tidak transenden
besok, tidak hari ini

Kami mengabaikan peringatan ini ke titik yang, seperti sekarang kita mendekati
garpu depan, kita perilously dekat dengan kehilangan hal yang paling berharga
semua. Kami cepat lekukan keluar alam, diri kita sendiri, dan masyarakat kita.
(James Gustave Speth, “The Bridge at the Edge of the World : Capitalism, the
Environment, and Crossing from Crisis to Sustainability”, Yale Univesity Press 2010. p
236)

A platform of the deep ecology movement

(1) The flourishing of human and non-human life on Earth has intrinsic value. The value
of non-human life forms is independent of the usefulness these may have for narrow
human purposes.
(2) Richness and diversity of life forms are values in themselves and contribute to the
flourishing of human and non-human life on Earth.
(3) Humans have no right to reduce this richness and diversity except to satisfy vital
needs.
(4) Present human interference with the non-human world is excessive, and the situation
is rapidly worsening.
(5) The flourishing of human life and cultures is compatible with a substantial decrease
of the human population. The flourishing of nonhuman life requires such a decrease.
(6) Significant change of life conditions for the better requires change in policies. These
affect basic economic, technological, and ideological structures.
(7) The ideological change is mainly that of appreciating life quality (dwelling in
situations of intrinsic value) rather than adhering to a high standard of living. There
will be a profound awareness of the difference between big and great.
(8) Those who subscribe to the foregoing points have an obligation directly or indirectly
to participate in the attempt to implement the necessary changes.

Arne Naess, “Ecology, community and lifestyle : Outline of Ecosophy”, Cambridge

University Press 1989 .page 29