Xavier Guchet - Care in Technology

1 1 See for example the “Student Manifesto for an Ecological Awakening” in French, https://pour-un-reveil-ecologique.org/fr/(accessed February 4, 2020).

2 2 Incidentally, it is not altogether new that human relationships to nature, in industrial societies, should be envisaged by the standard of care, as evidenced for example by the curricula of education on nature in the elementary schools of Western Europe, which have combined at least two ways to teach nature to children throughout the past century: although the scientific and instrumental conception of nature has massively infused the curricula of secondary education, in contrast the primary schools have never really abandoned leading children, by observation, to create an experience and a conception of nature oriented by caring concerns (Postma 2006, p. 3).

3 3 Catherine Larrère thus emphasizes the existence of an incompatibility between, on the one side, the environmental ethics which proclaim the concepts of intrinsic value and wild nature (wilderness), still dominant on the North American continent, and on the other side the ethics of care for nature (Larrère 2012).

4 4 ”The theme of care allows a pragmatist and particularist treatment of environmental issues, beyond the major principles and incentives to moralise or to (un)assign guilt” (Pelluchon 2019a, p. 14).

5 5 Pierron J.-P. 2019, pp. 104–105, citing F. Worms.

6 6 Hess cited by Pierron (Pierron 2013c).

7 7 It should be noted however that anthropocentrism does not necessarily imply a predatory attitude in respect to nature. “Weak” anthropocentrism may only assign to nature an instrumental value, without justifying its exploitation: this value may be aesthetic, cognitive, etc., which requires a protective rather than destructive attitude.

8 8 And not only by them, by the way; many other philosophies have established this link, including those of the ancient Greeks, as we will see.

9 9 The reading that Warren T. Reich proposes of Hygin’s fable certainly emphasizes the existence of a tension in care – tension between care as a burden and care as solicitude. By its physical and telluric nature, care is a load, a burden; by its spiritual nature, it is solicitude. This reading, however, does not affect the unity of care; it does not mean that there is not one but two cares; there is a single care. However, any care implies this internal tension (Reich 1995).

10 10 One of the Chinese states of the so-called Spring and Autumn period.

11 11 The concept of the intrinsic value of nature, as well as its relationship to care for nature, will be discussed later.

12 12 Permaculture is a method of agriculture theorized in the 1970s by the Australians Bill Molisson and David Holmgren. The initial motivation of Molisson and Holmgren was to propose an alternative to intensive agriculture, in which the search for higher yields by the massive artificialization of environments has resulted in the exhaustion of microbiological life present in the soil and, eventually, the sometimes dramatic decline of their fertility. The services that are normally rendered by these microorganisms (degradation of the bedrock to create humus, input material nitrogen, etc.) have thus had to be substituted by other means, including by the provision of chemical inputs. In contrast to these artificializing industrialist approaches, permaculture proposes to return to bio-inspired agricultural practices, capable of taking advantage of natural functions. Nature has in effect given birth over the long term to ecosystems that are extremely complex and robust, based on the existence of multi-level relations of interdependence between many elements, mineral as well as organic: a permacultural farm aims to reproduce this complex network of elements in interaction at all orders of magnitude. See e.g. (Hervé-Gruyer 2018).

13 13 See the website of the Bec Hellouin permacultural farm – https://www.fermedubec.com/la-permaculture/notre-philosophie/(accessed November 25, 2018).

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