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Ecologism is generally considered to be an ideological position that advocates a transformation in human–nature relations, challenges anthropocentric values, emphasizes respect for natural limits, and calls for significant social and economic change. However, the term has a range of divergent definitions and can encompass a spectrum of ideas. Despite this, it has been argued that ecologism is sufficiently comprehensive and systematic to be considered a distinctive new ideology, and this idea is now relatively widely accepted.

Understandings of ecologism can be grouped into two schools, known as “minimalist” and “maximalist.” In a minimalist approach, the terms environmentalism and ecologism are often used interchangeably. Either term can be used as an umbrella term, encompassing a spectrum that runs from “light green” or “ecological modernization” at one extreme to “dark green” or “deep ecology” at the other. It has been suggested by Andrew Vincent that there are several broad themes underlying this kind of ecologism: an emphasis on the interdependence of species and their environment, a skepticism of human dominance, an anxiety about the environmental effects of industrial civilization, and a more positive attitude to nature than is found in other ideologies. Using this broad definition, it is possible to trace the roots of ecologism to the 19th century.

In contrast, the maximalist approach, as propounded by Andrew Dobson, adopts a strict definition of ecologism, clearly differentiating it from environmentalism. In this view, ecologism is seen as more radical than environmentalism, and furthermore, environmentalism is not considered an ideology at all. This is because, unlike ecologism, it does not present a worldview—a vision of a better society and a proposal for how to get there. According to this maximalist conceptualization, environmentalism takes a managerial approach to the environment, assuming that problems can be solved without fundamental changes in current values or patterns of production and consumption. It is rooted in an anthropocentric perspective (prioritizing human needs). This generally results in a pragmatic and reformist political style.

In contrast, ecologism argues that a sustainable society requires radical changes in the human–nature relationship and in social and political systems. It takes an ecocentric perspective. Some suggest that it legitimizes the use of radical strategies to achieve its ultimate goals, as exemplified by direct action groups such as Earth First! Ecologism, under this strict definition, has its origins in the countercultural movements of the 1960s. Some suggest that it is a manifestation of a growing cultural anxiety over environmental risks or link it to increasing levels of postmaterialism.

Proponents of ecologism cannot properly be called ecologists, as this term refers to those in the scientific field of ecology. Ecologism is sometimes called “political ecology,” and its supporters are called “political ecologists.” However, this can also create confusion, as the same term is also used to refer to the study of the relationships between politics and the environment.

Ecologism has a strong philosophical and moral dimension, which is central to its claim of being a distinct ideology. Andrew Dobson suggests that ecocentrism is a core value of ecologism, though its meaning may be interpreted in various ways. In some forms of ecologism, human well-being is still seen as a central concern but is understood in its wider context. Ecologism emphasizes the interconnectedness of people, animals, and environments, and human welfare is seen as inseparable from the health and stability of ecosystems. Brian Baxter argues that the key premise of ecologism concerns the need to take nonhuman creatures into account in any questions of morality. However, this does not necessarily mean that all life-forms are treated as holding equal moral significance. Some forms of ecologism stress the intrinsic value of qualities such as diversity and stability within ecosystems. In general, ecologism can be considered a way of thinking that is not based on the assumption that human beings hold a privileged position in social and political evaluation.

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