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"Kecemasan beberapa kalangan atas krisis ekologi pada dasawarsa terakhir ternyata membawa dampak yang signifikan secara teoritis. Karena ternyata terdapat permasalahan yang lebih fundamental di balik fakta krisis ekologi yaitu, krisis persepsi. Paradigma antroposentris-instrumental yang digunakan ternyata merupakan biang masalah, karena di dalam model berpikir ini terdapat kerangka konseptual opresif yang mengabaikan relasi manusia dengan alam. Paradigma ini hanya memandang alam sebagai sumberdaya dan bernilai sebatas kemanfaatannya bagi manusia. Oleh karena itu perlu dilakukan perubahan paradigma. Permasalahan seputar Mengapa terjadi pergeseran paradigma ? Apa alternatifnya? Apa kelebihan konsep tersebut dan apa relevansinya secara teoritis ? adalah pertanyaan yang coba dijawab dalam skripsi ini. Penulisan skripsi ini difokuskan pada konsep dan gerakan deep ecology yang muncul sebagai kepedulian etis dengan mempertanyakan asumsi di balik permasalahan. Deep ecology merupakan usaha untuk merubah cara pandang antroposentris. Ide deep ecology, menurut penggagasnya, Arne Naess, lahir dari kepedulian atas relasi dominan yang eksploitatif. Perubahan paradigma ini dimulai dari kesadaran psikologis manusia akan posisi ontologis alam. Relasi yang terjalin memberikan konsekuensi etis yang berdampak besar dalam objektivitas ilmu pengetahuan. Sementara gerakan deep ecology sendiri merupakan aktualisasi komitmen dari konsekuensi etis dalam kehidupan sehari-hari. Metode dari penulisan skripsi ini adalah deskripsi interpretatif dari analisis atas literatur karya Naess tentang deep ecology. Dalam pembahasan ini ditemukan bahwa Deep ecology sendiri yang menolak paradigma antroposentris, tak terelakkan merupakan ekstensifikasi dari etika antroposentris. Deep ecology dianggap sebagai gerakan radikal karena memperluas cakupan moralnya tidak terbatas pada manusia tapi pada keseluruhan komunitas ekologis. Relevansi teoritis dari konsep deep ecology adalah tidak berkutat di tataran teoritis tapi diaktualisasikan pada komitrnen etis dalam gaya hidup seseorang. Agar fondasi etikanya otonom, deep ecology menganggap bahwa tiap anggota komunitas ekologis memiliki nilai intrinsik. Nilai intrinsik yang dimaksud adalah nilai yang terdapat pada entitas, tidak tergantung pada fungsi entitas tersebut bagi manusia. Konsep mengenai nilai.intrinsik disuntikan oleh deep ecology karena nilai fungsional dari alam merupakan alasan sikap dominasi manusia terhadap alam. Perluasan nilai kemanusiaan yang tidak terpisahkan dari alam oleh Naess dituangkan dalam ecosophy Tnya. Dan kerangka filsafat personal ini, Naess menganjurkan perubahan paradigma dilandaskan pada ecosophy personal yang sesuai dengan logika derivasi. Tujuan dilakukan penulisan skripsi ini adalah mengangkat konsep deep ecology Arne Naess sebagai alternatif dari paradigma antroposentris yang sarat dengan dominasi.

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Abstract Public anxiety of environmental crisis in late decade, brings significant impact in realm of theoritics. Appearently it is because the underlying assumptions behind environmental problem, a crisis of perception. Instrumental-antropocentric view, which is used by science is the source of problems, because in this way of thingking exists opresif conceptual framework which neglect the man and nature relations. These paradigm viewing nature as resources and valued according its used for human purposes. The emergence of deep ecology idea and its movement as ethical concern which is questioning the underlying assumption behind the problem. Deep ecology is an effort to change the antropocentric way of thingking with non antopocentric approach. The deep ecology idea, according to the founder, Arne Naess, is born because the concerning of exploitative dominance relations. Formerly, this change of paradigm begin from human self-awareness for nature ontological position. The interconnectedness between man and nature produce ethical consequences which also give a big impact in science objectivity. While, the deep ecology movement itself commited for actualization in our daily life. Unavoidable, deep ecology is an ethical extension of antropocentric ethics. Deep ecology viewed as radical movement because extent the moral consideration not only in human but also to entire enviromental community. Deep ecology not ceased in theoritical realm but also derived its idea in ethical commitment in personal lifestyle. So, in order that the ethical foundation autonomous, deep ecology consider that natural world has intrinsic value. Intrinsic value mean valuing nature in and of itself. These value is independent and not depend on the function of the entity for human purposes. The intrinsic value concept incited by deep ecology because the instrumental value of nature was the reason of human domination. The extension of humanity is unseparable from nature. These idea is translating in Naess Ecosophy T . From this personal philosophical framework, Naess propose the change of paradigm based in personal ecosophy which suitable with derivational logic. Keywords : Ethical extension, interconnectedness, web of life, deep ecology, ecosophy T, gestalts, self-realisation, intrinsic value, community, contextual identity, biospheric egalitarianism."

"ABSTRAKPada 1992, sebuah konvensi yang diikuti hampir seluruh negara di dunia menetapkansebuah kesepakatan dalam penanggulangan isu pemanasan global dan perubahan iklim. Salah satupenanggulangan terhadap isu ekologis ini adalah dengan memperdagangkan karbon antar negara.Namun dalam memahami ekologi seseorang harus menyadari adanya lapisan-lapisan dalampemahaman ekologi. Ekologi hadir sebagai salah satu perantara antara manusia dan alamnya, salahsatu media yang mempertemukan pemikiran manusia dan alam di sekitarnya, yang memberikanmanusia ruang untuk memahami alam tidak hanya dalam tahap fisik namun juga mentalsebagaimana diutarakan Felix Guattari dalam konsep Tiga Ekologi. Pemahaman ini menyiratkanbahwa alam dan manusia muncul sebagai satu sinergitas yang bersifat rizomatik. Perkembanganperadaban dan kemajuan teknologi hendaknya diikuti oleh perkembangan pemahaman ekologis agartetap mampu mewadahi manusia melihat alam sebagaimana adanya. Ini dimaksudkan agar tidakterjadi pemahaman ekologi yang berbasis pada kepentingan tertentu. Setiap kepentingan yangdisematkan pada pemahaman ekologis berdampak pada sinergitas antara manusia dan alam sertamengakar dan memudarkan konsepsi ekologis yang membutuhkan cara pandang baru dari sudutyang dan menghadirkan skizoanalitik sebagai salah satu metode dalam melihat ekologi.

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ABSTRACTIn 1992, a convention than attended by the entire world was held intended to solve theproblems of climate change and global warming issue. One of the consensus mention of theallowance of the carbon trading between countries. However, in understanding ecology, one have tobe aware of the layers inside the idea of ecology. Ecology appears as one of the medium betweenhuman and nature, a media that connecting human mind and its environment, and also giving humanits space to understanding nature not only in physical state but also mentally as Felix Guattari quotedas mental ecology in his Three Ecology conception. The conception implies that human and natureappears as one synergy as rhizome was. The development of civilization and advancement oftechnology should have been followed by the dynamism of the ecology and its ability to conformsuch expansion. This issue becomes important or ecology become manipulated for some interest.Every interest pinned in ecology conception impacting the synergy between human and nature,giving it a bias definition and shallow meaning. Ecology needs a new or deconstructed perspectivesand seeing from another angle like schizo-analytic method could offer."

"This fresh and innovative approach to human-environmental relations will revolutionise our understanding of the boundaries between ourselves and the environment we inhabit. The anthology is predicated on the notion that values shift back and forth between humans and the world around them in an ethical communicative zone called ‘value-space’. The contributors examine the transformative interplay between external environments and human values, and identify concrete ways in which these norms, residing in and derived from self and society, are projected onto the environment."

"The Hindu Balinese society has a strong stand on respecting nature in the ritual processes. The knowledge of which, is a precious contribution to the environment as it is described in the anthropo-, bio-, and eco-centric ethics. The Hindu Balinese people has described themselves as both micro- and macro-cosmos, and that they are obliged to keep harmony the relations of God, man, and nature, known as the concept of tri Hita Kirana which consists for Parahyangan (God), Pawongan (man), and Palemahan (the earth or the world). The Balinese sense of loyalty, submission, and loving devotion to God has to be expressed by their efforts to maintain harmony with nature and other human beings. The religions and cultural rituals in Bali, in essence, are not only theological, or mere esthetical, but they express the value of harmony between man and culture."

"Anthropology is a disciplined inquiry into the conditions and potentials of human life. Generations of theorists, however, have expunged life from their accounts, treating it as the mere output of patterns, codes, structures or systems variously defined as genetic or cultural, natural or social. Building on his classic work The Perception of the Environment, Tim Ingold sets out to restore life to where it should belong, at the heart of anthropological concern. Being Alive ranges over such themes as the vitality of materials, what it means to make things, the perception and formation of the ground, the mingling of earth and sky in the weather-world, the experiences of light, sound and feeling, the role of storytelling in the integration of knowledge, and the potential of drawing to unite observation and description. Our humanity, Ingold argues, does not come ready-made but is continually fashioned in our movements along ways of life. Starting from the idea of life as a process of wayfaring, Ingold presents a radically new understanding of movement, knowledge and description as dimensions not just of being in the world, but of being alive to what is going on there."

"The twenty-three essays comprising this book focus in turn of the procurement of livelihood, on what it means to 'dwell', and on the nature of skill, weaving together approaches from social anthropology, ecological psychology, developmental biology and phenomenology in a way that has never been attempted before. The book is set to revolutionise the way we think about what is 'biological' and 'cultural' in humans, about evolution and history, and indeed about what it means for human beings - at once organisms and persons - to inhabit an environment. Reissued with a brand new preface, The Perception of the Environment will be essential reading not only for anthropologists but also for biologists, psychologists, archaeologists, geographers and philosophers."