The occupation of the commons, then, is the enigma of how to use the environment and its internal resources, how to manage the ecology of a region or of the planet, in such a bureau that the sh atomic number 18d resources are not depleted but rather are allowed to replenish themselves.
A special problem with respect to the application of the prisoner's dilemma to the problem of the commons is that the prisoner's dilemma usually involves entities making choices which yield an fast result or at to the lowest degree a result which follows the choice in a relatively short time. The entities agnise what will happen when they choose between two or more possible decisions. In the case of the environment, however, choices do right away may deliver consequences which do not appear in the environment for a great length of time. For example, the pollution of the air power did not occur everywherenight, but is a result of decisions and actions made years ago by individuals and corporations who perhaps were not yet aware of the future damage they doing, or at least not as aware as we are today.
Therefore, the problem of the commons is made even more urgent because the problems of the environment, by the time they are detected and diagnosed, dissolve be so disgustful that they either cannot be righted, or so severe that they wil
l require super human efforts to right. Now that we know the sometimes distant (in time as well as space) disastrous environmental effects which can result from our actions as individuals, corporations, and
Devall, Bill, and George Sessions. Deep Ecology. 195-200.
all things in the biosphere have an equal right to live and blossom and to reach their experience individual forms of unfolding and self-realization within the larger Self-realization. This fundamental intuition is that all organisms and entities in the ecosphere, as parts of the interrelate whole, are equal in intrinsic worth. . . . Humans are "plain citizens" of the biotic community, not lord and master over all other species (devall and Sessions 196-197).
In any case, says Baxter, the way things are is the only way things can be because "I do not know how we could administer any other carcass" (201). Again, this is the same as saying that people naturally refine and steal, and that is the way it must remain because it would simply be alike difficult, or impossible, to administer a system which would change the way things are. His suggestion that individuals decide everything that happens in the world by pop vote (201) is preposterous. This writer does not remember ever take for or against murder, but the laws are nevertheless on the books against this crime. If a man in his house decides to fill it with poison because that is what he fatalitys to do, does that inclination make it acceptable, especially when he will kill his whole family along with himself. The analogy can be elongated to the environment. If the United States and other developed nations want to use up the world's resources at a rate which destroys the environment around the world, touch on everybody on the planet, is that acceptable simply because that is what those selfish and wasteful nations want?
To William F. Baxter, however, all this worry is both unnecessary and unrealistic. Baxter essentially argues that human beings are selfi
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