A comerstone of environmental policy is the debate over protecting nature for humans' sake (instrumental values) or for nature's (intrinsic values). We propose that focusing only on instrumental or intrinsic values may fail to resonate (引起共鸣) views on personal and collective well-being, or "what is right," about nature and the environment. It is time to engage seriously with a third class of values, one with diverse roots and current expressions: relational values. By doing so, we reframe the discussion about environmental protection, and open the door to new, potentially more productive policy approaches.
In philosophical terms, relational values are preferences, principles, and virtues associated with relationships, both interpersonal and as required by policies and social norms.
Relational values can apply to interactions with nature. Some people's identities are rooted in long-term care and stewardship, such as volunteer river-keepers, gardeners or farmers. Other people and social organizations hold worldviews that value kinship(亲属关系) between people and nature. They subscribe to the concepts of "Mother Nature," "Mother Earth," and so on. Also, many people believe that their cultural identity and well-being originate from their relationships with human and nonhuman beings, connected by particular places. Caring for and attending to places can be extremely important for maintaining cultural practices and core values. According to these views, the value of the land is not independent of humans.
Therefore, environmental policy and management should always consider the kinds of relationships people already have with nature, and how these might be engaged to lessen the negative effects of human lifestyles on ecosystems and enhance positive ones. For example, the bond between parent or teacher and child can serve as a channel for social norms, encouraging respect and passion for nature, through activities including fishing and hunting, gardening, hiking, or bird-watching. It is also possible to develop values and relationships through long-term and repeated experiences with peer(同伴) groups, by laboring on the land or taking part in outdoor adventure. Bonding is strengthened through play, struggling, suffering, and celebrating together.
Relational values are finally receiving attention. If activists, researchers, policymakers, and private-sector leaders internalize this message, perhaps environmental decisions will better account for our relationships with nature and many concepts of a good life. Attending to such values is key to the real inclusion of diverse groups in environmental protection, and to achieving social-ecological relationships that provide fulfilling lives for present and future generations.
