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At a practical level, I doubt that human beings can or should overcome an anthropocentric bias. We may espouse high ideals of respecting all life, but we will still kill microbes and, unless we are Jains, swat mosquitoes. Many of us may justify this by saying that microbes and mosquitoes have less "intrinsic value" than human beings, but the hierarchy is, I believe, in the mind of human beings. My guess is that the microbes and mosquitoes would not agree. And God may have a few doubts, too. What is needed is a theology that is honest to the fact that God is love, that we humans should live lovingly, and that life is robbery. The question is not: Can we be free of robbery? It is: Can we rob as lightly as possible, with honesty about what we are doing? Perhaps open and relational theology, in the process tradition, can help.
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As a gardener, I think a lot about bugs. I know that "bug" is not a biological term, but gardeners use it all the time to refer to very small, mobile creatures that have their own kind of beauty, some of whom can be nuisances or pests. There are "good bugs" and "bad bugs."
Good Bugs
Julie Bawden-Davis describes what "good bugs" do:
Some insects are destructive and should be controlled, but of the more than 1.5 million known insect species in the world, more than 97 percent are beneficial to gardens, or simply benign. That leaves less than three percent that are agricultural and nuisance pests. Beneficial insects perform vital functions in the environment. More than 75 percent of crops and an equal amount of flowering plants rely on animals to distribute pollen, and most that perform this task are insects. Bees, butterflies, moths, and even beetles and flies pollinate plants. Every year in the U.S., honeybees alone pollinate about $15 billion in crops.
Insects also perform the important tasks of aerating soil, breaking down dead materials and returning them to the earth, and serving as food for wildlife. Some insects, such as ladybird beetles and green lacewings, also eat harmful pests, which helps to keep the environment in balance.
Bad Bugs
As I write this, a squash bug has appeared on a squash plant I am growing, and I know that, from a gardener's perspective, it is a "bad bug." Generally, squash bugs attack young tender plants and seedlings, causing them to wilt and die. The Farmer's Almanac describes what they do:
These bugs inject a toxin into the plant and suck the sap right out of it with their sharp, sucking mouthparts. This causes yellow spots that eventually turn brown. The leaves will wilt because the damage prevents the flow of nutrients to the leaves, and then they will dry up and turn black, crisp, and brittle. The leaves also sometimes have ragged holes. Smaller plants will die, and squash bug feeding can decimate young fruit.
I am told by my friends that I should kill it and destroy the eggs. The Farmer's Almanac tells me how:
Pick bugs off the plant early. Fill a bucket with water and liquid dish soap and flick bugs into soapy water. Once the bugs are dead, it’s fine to dump the water anywhere. Pick egg masses off the plants in the morning and later in the day. You can also simply scrape the eggs off the leaves with a butter knife and let them fall onto the ground, where beetles will eat them. Eggs hatch in about ten days, so be sure to check for them on at least a weekly basis.
But I know from process theology that it has intrinsic value (value for itself), that it struggles to survive and flourish, that the living whole of the universe—God—is inside it as a lure to survive with satisfaction, and that God "feels the feelings" of the squash bug with empathy and care. Indeed, the squash bug adds something to the ongoing experience of the sacred whole. No, God cannot control the squash bug. But God loves the squash bug. And, for that matter, the squash.
From this, three things follow. The first is that, in many ways, life is robbery. For one thing to live, another must die. We do not know whether predator-prey relations are God's will, but we do know that they are real and essential to life. The second is that, if God truly loves each creature, then God is not in complete control of things. God is amipotent, perhaps, but not omnipotent. The third is that our own designation of "good bugs" and "bad bugs" is a human projection. We are judging the squash bug on our terms, not the squash bug's terms. From these considerations there are three points to consider:
*
As a gardener, I think a lot about bugs. I know that "bug" is not a biological term, but gardeners use it all the time to refer to very small, mobile creatures that have their own kind of beauty, some of whom can be nuisances or pests. There are "good bugs" and "bad bugs."
Good Bugs
Julie Bawden-Davis describes what "good bugs" do:
Some insects are destructive and should be controlled, but of the more than 1.5 million known insect species in the world, more than 97 percent are beneficial to gardens, or simply benign. That leaves less than three percent that are agricultural and nuisance pests. Beneficial insects perform vital functions in the environment. More than 75 percent of crops and an equal amount of flowering plants rely on animals to distribute pollen, and most that perform this task are insects. Bees, butterflies, moths, and even beetles and flies pollinate plants. Every year in the U.S., honeybees alone pollinate about $15 billion in crops.
Insects also perform the important tasks of aerating soil, breaking down dead materials and returning them to the earth, and serving as food for wildlife. Some insects, such as ladybird beetles and green lacewings, also eat harmful pests, which helps to keep the environment in balance.
Bad Bugs
As I write this, a squash bug has appeared on a squash plant I am growing, and I know that, from a gardener's perspective, it is a "bad bug." Generally, squash bugs attack young tender plants and seedlings, causing them to wilt and die. The Farmer's Almanac describes what they do:
These bugs inject a toxin into the plant and suck the sap right out of it with their sharp, sucking mouthparts. This causes yellow spots that eventually turn brown. The leaves will wilt because the damage prevents the flow of nutrients to the leaves, and then they will dry up and turn black, crisp, and brittle. The leaves also sometimes have ragged holes. Smaller plants will die, and squash bug feeding can decimate young fruit.
I am told by my friends that I should kill it and destroy the eggs. The Farmer's Almanac tells me how:
Pick bugs off the plant early. Fill a bucket with water and liquid dish soap and flick bugs into soapy water. Once the bugs are dead, it’s fine to dump the water anywhere. Pick egg masses off the plants in the morning and later in the day. You can also simply scrape the eggs off the leaves with a butter knife and let them fall onto the ground, where beetles will eat them. Eggs hatch in about ten days, so be sure to check for them on at least a weekly basis.
But I know from process theology that it has intrinsic value (value for itself), that it struggles to survive and flourish, that the living whole of the universe—God—is inside it as a lure to survive with satisfaction, and that God "feels the feelings" of the squash bug with empathy and care. Indeed, the squash bug adds something to the ongoing experience of the sacred whole. No, God cannot control the squash bug. But God loves the squash bug. And, for that matter, the squash.
From this, three things follow. The first is that, in many ways, life is robbery. For one thing to live, another must die. We do not know whether predator-prey relations are God's will, but we do know that they are real and essential to life. The second is that, if God truly loves each creature, then God is not in complete control of things. God is amipotent, perhaps, but not omnipotent. The third is that our own designation of "good bugs" and "bad bugs" is a human projection. We are judging the squash bug on our terms, not the squash bug's terms. From these considerations there are three points to consider:
Three Key Points
1. Life as Robbery:
The Cycle of Life and Death. In the natural world, survival often requires the death of another organism. This predator-prey dynamic is an essential part of ecosystems. For a squash plant to thrive, it must compete for sunlight, water, and nutrients, often at the expense of other plants or organisms. Similarly, a squash bug must feed on plants to survive.
The Complexity of Interdependence:
- Predator-Prey Dynamics: These relationships are foundational to ecosystems. Predators control the population of prey species, which can prevent overgrazing and promote biodiversity.
- Ecosystem Balance: Each organism, whether a predator or prey, plays a role in maintaining the balance of its ecosystem. Removing one species can have cascading effects, disrupting this balance.
The Ethical Dimension:
- Moral Ambiguity: The necessity of killing for survival challenges our ethical frameworks. It compels us to recognize the complexity and interdependence of life.
- Respect for Life: Even as we recognize the need to manage pests like squash bugs to protect our crops, process theology invites us to do so with an awareness of the intrinsic value of all living beings.
2. God's Love and Limited Control: Amipotence vs. Omnipotence
Process theology posits that while God is deeply involved in the world, God's power is not coercive but persuasive. God works through love and lure, not through force.
God's Amipotence:
- Lure of Love: God's influence is seen as a gentle lure towards greater complexity and harmony. This does not override the autonomy of individual creatures but invites them towards a more profound realization of their potential.
- Empathy and Relationality: God empathizes with all creatures, feeling their joys and sufferings. This relational aspect of God highlights divine love and care for all forms of life.
Implications for Our Actions:
- Moral Responsibility: Without the assurance of an omnipotent deity who controls everything, humans bear significant moral responsibility for their actions and their impact on the world.
- Active Participation: We are called to actively participate in the co-creation of a more harmonious world, recognizing the interconnectedness and value of all life forms.
3. Human Projections: Re-evaluating Good and Bad
Our designation of certain creatures as "good" or "bad" is often based on how they affect us or our interests. This anthropocentric view can obscure the broader ecological roles and intrinsic value of these organisms.
Anthropocentric Bias:
- Subjective Judgments: Terms like "pest" or "beneficial" are human-centered, reflecting our needs and desires rather than an objective assessment of an organism's role in the ecosystem.
- Ecological Perspective: From an ecological standpoint, every species has a role to play. Squash bugs, for instance, might be food for predators or contribute to the ecosystem in ways we do not fully understand.
Ethical Reflection:
- Intrinsic Value: Process theology encourages us to see intrinsic value in all beings, not just those that are beneficial to humans. This perspective fosters a deeper respect for life.
- Humility and Compassion: Recognizing our projections invites humility and compassion. We can manage pests in ways that are mindful of their value and our impact on the ecosystem.
Conclusion
These three points highlight a nuanced and interconnected understanding of life, divinity, and our ethical responsibilities. They challenge us to move beyond simplistic categorizations of good and bad, acknowledging the complex web of life in which we are all participants. Process theology offers a framework for appreciating the intrinsic value of all beings and recognizing our role in fostering a more harmonious world, even amid the necessary challenges and conflicts of life.
Addendum: "Bug Education"
for Young Children
I recall a conversation years ago while I was visiting a Whitehead kindergarten in mainland China.
Bug Education for Young Children
While visiting the kindergarten, a Chinese kindergarten teacher and I were discussing how young children might grow into what she called eco-persons. The term "eco-person" is a bit hefty, but basically it is someone who has a vivid sense of being part of the larger web of life and lives with respect and care for other people and the more-than-human world. Here, the "more-than-human world" includes hills and rivers, trees and stars, and also all creatures on the planet, including the very small ones.
My Chinese friend mentioned that many urban Chinese children are afraid of bugs, adding bugs are often their only interaction with other forms of life. She said something to the effect: "For them nature means bugs, and they are afraid of it."
We wondered together if process philosophy, with its emphasis on the intrinsic value of all forms of life, might inspire some practice in, as we called it, bug education. We did a little research together and realized that there are many practices, adopted by educators around the world, that can help shift a child's consciousness from a fear of bugs to a curiosity about bugs and perhaps also a respect for bugs.
Relational Storytelling: Share stories that highlight the important roles bugs play in ecosystems, such as pollinating plants, decomposing organic matter, and serving as food for other animals. These stories can foster appreciation and understanding of bugs' contributions to the environment.
Mindful Observation: Encourage individuals to spend time quietly observing bugs in their natural habitats. Activities like drawing or journaling about what they see can help people become more comfortable with bugs and develop an appreciation for their behaviors and roles in nature.
Hands-On Activities: Involve people in creating habitats for bugs, such as building bug hotels or planting gardens that attract insects. This hands-on approach allows individuals to interact with bugs in a safe and controlled environment, fostering a sense of care and responsibility for these creatures.
Guided Exploration: Organize guided nature walks where educators can point out and explain the different bugs encountered. Educators can share interesting facts and dispel common myths about bugs, helping to reduce fear through knowledge.
Interactive Learning: Use interactive and multimedia tools to teach about bugs. Virtual reality experiences or educational games that simulate bug environments can make learning about bugs fun and engaging, helping people see bugs in a positive light.
Empathy Exercises: Teach individuals to empathize with bugs by imagining what it might be like to be a bug. Creative writing or role-playing activities where participants act out the life of a bug can help them understand the challenges and contributions of these small creatures.
Community Projects: Engage communities in projects that involve caring for the local environment, such as planting gardens or cleaning up parks. These projects can include components focused on creating habitats for bugs, emphasizing their role in a healthy ecosystem.
Cultural Connections: Explore how different cultures view and interact with bugs. Sharing cultural stories, practices, and beliefs about bugs can broaden perspectives and reduce fear by showing that bugs are respected and valued in many parts of the world.
By integrating these practices, people of all ages can develop a more positive and curious attitude towards bugs, seeing them as vital parts of the web of life rather than sources of fear.