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replaced by new ones — which of course may mean foregrounding the dominant
values and convictions of earlier cultures as well.
Today, for example, in the society of the countries at the center, material goods
represent important values; many are convinced that more is at the same time
better. This, however, does not apply to every human culture, hence it is not a
universal human characteristic (cf. e.g. Gowdy 1998). Should our value system
change and more free time or the integrity of nature become the dominant values,
“overgrazing our pasture” would become less likely."
One of the fundamental convictions of our culture is that there are no limits to
growth (or if there are, they are distant) and hence economic growth can continue
without restriction (this idea is particularly frequent among economists and
politicians). Changing this conviction and recognizing the limits will reduce the
risk of further intensifying the ecological crisis.
From the values and basic convictions, actual behavioral norms can be inferred.
For example: “Earn as much as is enough for achieving a modest life for yourself
and your family.” New values and convictions lead to a change of attitude through
new behavioral norms (Stern et al. 1999).
Others go a step further and propose religious solutions to ecological concerns
(see e.g. Gardner 2003)". Every religious teaching provides its adherents with
basic values, convictions and behavioral norms. This alone would not suffice for
turning it into a religion; two other components must be added. Firstly, rituals
and ceremonies whose function is to reinforce values, convictions and norms.
Secondly, spiritual elements that imply some sort of belief in the existence of
transcendental powers (e.g. deities).
This approach has three drawbacks. First, the changing of the value system and
worldview is typically a very slow process, that is, no quick result can be expected.
What is more, our value system and worldview are so set in stone by the time we
reach adulthood that there is hardly any chance to change them unless we take
part in long dialogues (Dietz 2005) or perhaps undergo some crisis (as happened
to Saul on the road to Damascus in the Bible). Second, our behavior does not
often harmonize with our value system and convictions (or our attitudes, as
discussed above).'” Third, the problem issuing from the individual, self-restrictive
character of action mentioned with the previous approach is also valid here.
For a list and grouping of values, see, e.g. Schwartz 1994.
This need not only mean the existing religions, but can include the emergence and spreading of
a new faith as well (e.g. Berry 1988).
Under which approach could the much-discussed environmental education be subsumed? Under
the dissemination of information or under the changing of values and convictions? It may belong
to both in theory, but in most cases, it remains content to change attitudes and provide information
and (at least for the time being), it rarely questions our culture’s value system and fundamental
convictions (e.g. Orr 1994).