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Madeleine Dalton
Professor Keleher
Conservation Biology- BIOL 1120
June 26th, 2016
The Land Ethic Reflection Paper
Part I
In order to summarize Aldo Leopolds work, one must understand the deeper meaning
that he was getting to. He gives an explanation of what a land ethic consists of, but he was also
trying to bring out a higher message. There were three points Leopold made that stood out, and
they forced me to expand my thinking of the land and everything that depends on it. I have
become more conscious of the flow of energy between organisms and the land, and how it must
remain a continuous cycle. Leopold describes it as a circuit, and we all have a role in it.
The Land Ethic is Leopolds way of addressing a concept of looking at the land as
something other than a money-making proposition. One of the biggest arguments he made is that
the land has more value than money, and we need a land ethic because we cant depend on land
users (i.e. farmers) to take care of it. From his perspective, we have not been good stewards of
the land because of the alterations and destruction of it. Its the lack of preservation that has led
to many ecological problems we face today, such as extinction, habitat degradation, loss of
resources, etc.
Leopold does an excellent job of teaching the development and history of ethics. He
discussed the Mosaic Law as being the first stage of ethical development, which involves the
relations between individuals. Next was the development of a greater society to protect the rights
of individuals. The land ethic was the final development, which involves getting everyone to

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start protecting and preserving the land. Unfortunately, he explains that the land ethic is still
strictly economic.
The first, and most important, point Leopold makes is that self-interest and education is
not enough to save the land. This means that we cant depend on the land users to take care of the
land for anything other than economic gain, say, for future generations. Many of the people in
charge of the land view it as property and dont think of it as being anything beyond economic
interest. Leopold faults education because it doesnt teach a land ethic. He argues that protecting
the land is personal and it requires the consciousness of everyone and their actions to save it.
The second point Leopold makes is that the land is more than dirt. We have to think of it
as being more than what we use for resources. He uses Abraham as an example to explain that
the land is not for us so milk and honey can drip in our mouths. In reality, the land consists of
everything that grows, everything that eats what grows, and everything that returns to the soil
through death and decay. Leopold states that Land, then, is not merely soil; it is a fountain of
energy flowing through a circuit of soils, plants, and animals, and thats how we need to treat it.
Leopold makes a third point by expressing that in order to protect the land, we need to
stop making it the governments problem, and make it our own. If we dont, eventually people
will refuse to protect habitats, species, plants, etc. Some people dont realize that we depend on
many species of plants and animals to keep habitats and ecosystems functional. Even though
some may not have economic value, theyre still valuable. Leopold defends this by saying that
these creatures are members of the biotic community, and if (as I believe) its stability depends
on its integrity, they are entitled to continuance.
Part II

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1. How would you characterize your own conservation philosophy? How did you come
to hold these beliefs?
I would characterize my own conservation beliefs as being very conscious and aware of
the environment along with the plants and animals that reside. I care very deeply for all
animals, and I try to recognize my part in protecting them. I came to hold these beliefs
after acknowledging that animals cant speak for themselves, and they need people to
support and protect them. After learning about the kind of influence human activities
have on organisms and their environment, I realized that its crucial for our own survival
to preserve those organisms as well as the biotic community.
2. Consider this statement: A land ethic changes the role of humans from conqueror
of the land community to plain members and citizens of it. It implies respect for his
fellow-members, and also respect for the community as such. How would you
apply this ethic in practice?
I would apply this ethic in practice by first understanding that the world and its resources
is not mine for the taking; I am not a conqueror. At the beginning of the semester, I read a
quote that talks about how the world isnt given to us by our ancestors, but we are
borrowing it from our children. That quote has stuck with me, and it helped me realize
that I need to do my part to keep this world pristine for future generations. In order for
me to put this ethic into practice, I need to start making changes in my daily routine. For
quite some time now, Ive been recycling, reducing food waste, driving less, conserving
water and electricity, eating less animal products, etc. I am constantly aware of the
environment, and I try to find new ways to help. However, I keep in mind that I can
always do more.

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3. Leopold wrote in the 1940s, The land-relation is still strictly economic, entailing
privileges but not obligations. What would you say is our land-relation today?
I would say our land-relation is not strictly economic like it was previously. However, I
think we still have a long way to go. More and more now I notice people actually taking
initiative and doing their part to help the community and environment. People are starting
to understand that if we use the land only for profit and continue to exploit it, humans
wont be able to survive in future generations. The piling amount of evidence proving this
is getting more difficult to ignore. I believe the land-relation is progressing, but there is
always room for improvement.
4. Leopold says the land ethic is extending a communitys sensibilities to all members
of the community, nonhuman as well as human. What would that mean in your life
or community?
By saying that the land ethic is extending a communitys sensibilities to all members of
the community, I believe Leopold means that we need to hold the same respect for
nonhumans that we hold for humans. The environment and living organisms deserve the
same treatment as people do. In Native American cultures, living and non-living things
are considered brothers, and they are treated as so. In my life and community, this
means that we need to be more sensitive to things around us, and we need to encourage
others to follow.
5. Do you agree with this passage from the Land Ethic: A thing is right when it
tends to preserve the integrity, stability, and beauty of the biotic community. It is
wrong when it tends otherwise. Was Leopold suggesting that the integrity of the

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biotic community supersedes the concerns for its individual members? What are the
implications of this concept for you?
I would have to agree with this passage because if we dont preserve the biotic
communitys integrity, stability, and beauty, there would be nothing left for its members
and future generations. I dont think Leopold was suggesting that the integrity supersedes
the concerns for its individual members. Those members are part of the biotic
community, and we need to preserve them just the same. We cannot preserve the biotic
community without preserving its individual members.
6. In the Land Ethic, Leopold said, It is inconceivable to me that an ethical
relationship [with land] can exist without love, respect, admiration, and a high
regard for its value. Which is more motivating for you: beauty (aesthetics) or duty
(ethics)?
I completely agree with Leopold because you cannot have an ethical relationship with
something or someone without respect, admiration, etc. I believe aesthetics and duty go
hand in hand and are both equally motivating. I dont think you could have one without
the other because when it comes to duty, people need to be able to get something out of it.
So in order to appreciate the beauty of the land, we all have duties to ensure that it stays
aesthetically pleasing throughout the generations.
7. In thinking about your land ethic, does it emanate primarily from self-interest, or
from a true interest in non-human elements?
In all honesty, I dont think anyone can be anything but self-interested. Im not saying
thats a bad thing because there are many good things that come out of self-interest. For
example, it hurts me to see animals being treated poorly, so I will try to do whatever I can

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to prevent it from happening. In thinking about my land ethic, it does emanate from selfinterest, but I see that as a positive thing. Self-interest is not selfishness, and a lot of the
time, someone (or something) will benefit from someone elses interests.
Part III
After reading The Land Ethic, I was able to broaden my understanding of conservation
and it most definitely altered my beliefs. Leopold did an excellent job of keeping me interested,
and it made me become more serious about conservation and the responsibilities we all have in
the world we live in. It was a very useful exercise and it provided so much information for me to
consider. Overall, I have become more conscious of how we treat the land, and everything that
grows and thrives on it.
The only thing that I didnt agree with was how Leopold faults education and believes
that self-interest is not enough to get people to start caring about the land. In my opinion, I
believe people are driven by their own interests, and if more of them were convinced that
preserving the land was in their best interest, we would be in a better situation. However, some
people dont believe its their responsibility to take care of the land. Some may even believe that
the land is theirs for their taking, which is why we need to change their perspective from
conqueror to plain member and citizen. Aside from that, I truly enjoyed reading Leopolds
work, and it impacted the way I think of the land. I would most definitely recommend it to
others.