The good life, a concept derived from the ancient philosopher Aristotle, is achieved by living virtuously and finding balance in all things – he called it eudaimonia (Aristotle). He argued that true happiness is found, not in mere pleasure or possession of goods, or even fame, but in the deep satisfaction earned from developing personal virtues – where our actions lead to habits and a lifestyle that is worth living (Aristotle). Virtues such as wisdom and justice, when practiced moderately, can lead to a fulfilled and meaningful life (Fowers et. al.). I agree with Aristotle that by living modestly and virtuously we can truly achieve a good life. Specifically, I believe that the proper virtues practiced through gardening are capable of producing a good life, which I believe is about relationships, both with others and ourselves. While Aristotle worked off of a long list of virtues, for this project I intend to focus on five: stewardship, reciprocity, justice, respect, and wisdom. I will correlate each of these virtues to the layer of a sustainable gardening box.

     We as a species can work to adapt to the changing world. Sustainable gardening is one multifaceted solution toward our personal response to climate change. Not only can gardening reduce food insecurity on an individual level, but it can be practiced almost anywhere (Clark). There are hundreds of different techniques that are available online for gardening in different spaces and climates. Personal gardens reduce dependency on the grocery store model of food procurement that has taken a predominant hold in this country and provides access to higher quality, nutrient dense foods. But beyond its practical applications of food production, gardening is also a great way to reduce harmful wastes such as plastics, food waste, yard waste, and other brown materials (like the brown paper that comes in Amazon packages), some of which can be turned into compost (Jwalton).

     The aim of this project is simple: to do my part of help mitigate the effects of climate change, and further, provide a set of ethics suitable to these changes: I led a one-hour course that synthesized the basics of sustainable gardening and an introduction to environmental ethics. I believe that one of the most valuable assets we have in preserving the soil, air, and water is by adapting how we conceptualize it. The ethics of the project are largely informed by the work of philosopher Henry David Thoreau, Indigenous Kinship ethics and Traditional Ecological Knowledge taught by a host of experts including Robin Wall Kimmerer. Also informative to this project was the time I spent at Chief Dull Knife College on the Northern Cheyenne Reservation in Lame Deer, Montana, where I completed my internship assisting American Indian students learning to conduct field research on the waters of the Tongue River Reservoir.

The first and bottom layer put into the box with be sticks and twigs, representing the virtue of stewardship. Stewardship represents the idea that humans have a responsibility to care for the natural world, focusing on sustainable resource use and minimizing harm to nature (Bennett). The topic of stewardship can be neatly discussed within the context of gardening because it demonstrates nature’s brilliant capacity for putting its waste back into use.

     The next layer to be added is the brown material, where lawn clippings, old dry leaves, and even the brown paper from Amazon packages can be added in. In this section I will discuss reciprocity. Reciprocity is about sustaining respectful and mutually-beneficial relationships (Kimmerer). I want to incorporate the ideas of reciprocity within this section of the bed build because it is a beautiful visual metaphor for the give and take that happens in a sustainable relationship with the world (Kimmerer). Sustainable gardening practices also involve using gardening techniques that emphasize the importance of minimizing harm to the environment and promoting the long-term health and vitality of the ecosystem (Kimmerer).

     Once the brown materials have been added, it is time for the compost material. During this layer of the build, I will incorporate a conversation about environmental justice. I chose environmental justice as an important virtue correlating to this section of the bed for two reasons. First, it demonstrates a valuable way to reduce waste and promote sustainability, which also correlates the ways in which waste directly effects disproportionately marginalized communities (Maynard). Secondly, composting can help to promote food justice by providing a nutrient-rich soil additive for community gardens and urban agriculture projects that are locally produced (EPA).

     Next added to the garden box will be soil, accompanied by a conversation about respect, which is fundamental to both gardening and ethics. Associating respect with the soil involves recognizing its importance and value to both the human and natural world. Soil is the foundation upon which ecosystems and agricultural systems are built, and it provides a range of ecosystem services, such as nutrient cycling, water storage, and carbon sequestration (Mantel). Sustainable relationships with the natural world such as gardening are reliant upon both soil and respect, and encapsulates how respect and sustainable gardening are peas in a pod.

     Finally, with the box filled, it will be time to add the seed. The seed opens the conversation to the importance of the virtue of wisdom in sustainable gardening. Wisdom, a is a virtue that, like gardening, is cultivated, nurtured, and grown. Wisdom also represents the acknowledgement of the interdependent, reciprocal relationship that sustainable gardening is all about. Moreover, like wisdom, the seed that is planted and tended with care will grow to nourish one’s body and spirit. If cared for properly, both sustainable gardens and wisdom can serve to feed the self in substantial and metaphysical ways.

     Humans hold diverse relationships with nature influenced by varying values and cultural perspectives, with some regarding it as a mere resource, assessed through a cost/benefit analysis, reflecting anthropocentric ideologies prioritizing human interests. Others adopt a biocentric approach, recognizing the intrinsic value of all living beings and advocating for their protection and preservation. Ecofeminism explores the intersections of gender oppression and environmental degradation, advocating for the liberation of both women and nature from patriarchal domination. And yet others questioned whether the natural environment hold a special value, intrinsic to the nature of what it is. Here, I will share some information about the three key aspects of environmental philosophy that became integral to this project.

The Urban Blindspot:

     One of the central discussions in environmental philosophy revolves around the relationship between humans and their environment. Particularly interesting was Andrew Light’s work, “The Urban Blind Spot in Environmental Ethics.” In this text, Light addresses the "anti-urban bias" prevalent in environmental ethics: “Is the city really the source of all environmental ills, covered only by a thin veneer of cultural accomplishment? Or is it in fact one of the most important front lines on the environmental front, a terrain of environmental values and environmental issues which will be the true test of the ecological acumen and social pluralism of the environmental community?” (Light, 2). To understand the larger problem that Light is addressing, one must first understand what the anti-urban blind spot encompasses.

     The bias that Light refers to pertains to the valuation of cities in environmental discourse. “By and large, cities are considered sources of environmental disvalue: a landscape either to be mined for examples to be avoided or ignored all together as a product of human intentions – an artifact rather than part of nature and so outside of the appropriate boundaries of the discipline” (Light, 2). Light takes issue with this bias for a connected pair of reasons. First, he addressed the narrowness of breadth explored by environmental philosophy. “But especially in North America, environmental philosophy has been dominated by a concern with more abstract questions of value theory, primarily focused on the issue of whether nature has ‘intrinsic value,’ or some other form of non-instrumental value” (Light, 3). This response to popular discourse is drawing attention to the fact that much of environmental philosophy has been focused on finding a non-instrumental value in nature, which would neatly distance the value being derived for anthropocentric reasons (Light, 3).

     And that, for Light, leads to the second part of the blind spot problem – where we lack a system for humans to value the product of their work as well as understand themselves as a part of the greater environment; nonanthropocentrism has left a huge gap for ethically tending to urban landscapes and their ecological issues. “Why would the field of environmental ethics so narrowly define itself so as to not be applicable to all environments? The answer is that for the vast majority of environmental ethicists, the embrace of nonanthropocentric foundations for an environmental ethics has entailed a necessary rejection of anthropocentric forms of value, and I would argue, consequently, of anthropogenically created landscapes” (Light, 4).

     The core concept driving the anti-urban bias and nonanthropocentrism movement in environmental philosophy stems from the notion of the potential loss if nature were not inherently valued. “...if any particular society did not hold ideals that could be symbolized in nature and wildlife (for example, if it happened to value plastic trees more than real ones), then there would be no reason for that society to preserve nature or protect wildlife” (Light, 8). The concern that human-centric motives for manipulating the environment could lead to potentially dire consequences is not unfounded. But on the other hand, lacking an ethical system that is capable of theoretically tackling human landscapes is equally important. However, for Light, the absence of an ethical framework capable of addressing human-inhabited landscapes is equally significant.

Environmental Virtue Ethics:

     Philip Cafaro echoed Andrew Light's concerns about the limited scope of environmental philosophy, albeit with a different rationale than Light's. Cafaro highlighted the lack of exploration from a virtue ethics perspective, which emphasizes human excellence and flourishing. Navigating the same nonanthropocentric framework that beset Light, Cafaro sought an ethic that “incorporates a respect for nature, conceived ‘human interests’ broadly, and presents environmental protection as being in our enlightened self-interest” (Cafaro, 4). Cafaro's perspective adds depth to the field by advocating for a virtue ethics approach that intertwines human flourishing with a broader respect for nature, as he articulates in his exploration of an enlightened self-interest ethic.

     Cafaro grounded his reason in two main points. The first was that “in the absence of an environmental virtue ethics, environmental ethics itself is incomplete and unbalanced...An ethics which concentrates exclusively on rights and responsibilities, and judges our actions solely on whether they violate or uphold moral duty, ignores further, crucial ethical questions: what is the best life for a person and how can I go about living it? What is a good society and how can we move closer to achieving it?” (Cafaro, 4). By posing these inquiries, a broader context of environmental philosophy can be analyzed, free from the constraints of the human-nature dualism that has reigned predominant over the field. Second, Cafaro argued that “in defending wild nature and asserting its intrinsic value, environmentalists are necessarily proscriptive. Yet the writings of the great naturalists, and our own experiences, tell a story of joyful interrelation with nature” (Cafaro, 4-5).  Further analysis of each of these points is instrumental in grasping Cafaro’s broader argument for virtue ethics.

     Cafaro gained further insight from Aldo Leopold. “Reading the many dramas written in the animal tracks on his farm, or wading half a day in a marsh for a closer view of a family of grebes, he [Leopold] exhibits the peculiar virtues of the naturalist: patience, eagerness, physical endurance, persistence, a keen perception, skill in making fine distinctions, precise description. Such activities make us happier and better people, he suggests. They allow us to pursue knowledge and enrich our experience, without diminishing nature” (Cafaro, 8). Cafaro found Leopold's focus on the virtues inherent in naturalist activities to be profoundly enlightening. Leopold's belief that these pursuits not only deepen our comprehension of nature but also foster personal flourishing resonated profoundly with Cafaro's overarching philosophical stance.

     Rachel Carson is often thought of as the founder of the modern environmental movement after the publication of her book Silent Springs, which addressed the use and abuse of agricultural and industrial chemicals (Cafaro, 10). “Ethically, its plea for restraint rests on the triple foundation of human health considerations, the moral considerability of nonhuman beings, and the value to humans of preserving wild nature” (Cafaro, 10). Carson, like Thoreau and Leopold, conceived of personal self-interest as connected to the well-being of wild nature. “Carson’s clear message is that life’s complexity and interconnections are cause for appreciation and celebration, if also for restraint” (Cafaro, 12). Like Thoreau and Leopold, Carson contended that knowledge, and thereby human flourishing, was not something that was merely learned – it was gained through lived experience.

Indigenous Perspectives:

     In the realm of environmental philosophy, Indigenous perspectives occupy a distinctive space, offering invaluable insights rooted in deep connections to the natural world. Indigenous philosophies recognize the inherent interconnectedness between humans, ecosystems, and all beings, emphasizing holistic approaches to understanding and interacting with the environment. These perspectives are often grounded in centuries-old traditions, shaped by knowledge systems that have sustained diverse cultures in harmony with their surroundings for generations. In contrast to dominant Western paradigms that often prioritize human-centric views and exploitation of natural resources, Indigenous philosophies advocate for stewardship, reciprocity, and respect towards the Earth. By incorporating Indigenous perspectives within environmental discourse, we not only enrich our understanding of ecological issues but also foster a more inclusive and sustainable approach to addressing the complex challenges facing our planet.

     The literature examined in this section of the course sheds light on the challenges and opportunities inherent in incorporating Indigenous perspectives into environmental philosophy. In our exploration of Daniel Wildcat’s “Indigenizing the Future: Why We Must Think Spatially in the Twenty-First Century,” confronted was the issue of historical erasure, which manifests in both conceptual and cultural dimensions. However, Wildcat also suggests that integrating Indigenous worldviews could serve as a significant step towards enhancing the metaphysical framework of the Western worldview. Furthermore, Kyle Whyte’s chapter, “Why Does Anything Need to be Called Wild?,” examines the conceptual differences between Indigenous worldviews and the predominant Western worldview, particularly emphasizing their contrasting relationships with and valuations of the natural world. I’ll consider Wildcat’s contributions first.

     Through a lens finely tuned to the nuances of Indigenous thought, Wildcat underscores the transformative potential that lies in embracing spatial thinking, which he drew upon from Indigenous philosopher Vine Deloria Jr. Wildcat argues, building on Deloria’s philosophy, that we ought to work toward understanding collective human histories spatially. “As people around the world are forced to, enticed to, or ‘freely’ choose to adopt an increasingly homogenous commodity culture, what is lost are diverse local cultures situated in places, landscapes, and ecosystems they call home” (Wildcat, 419). Indeed, there exist cultures whose historical narrative is intricately woven into the very fabric of their connection to land, where the notion of place transcends mere geography to become an inseparable facet of their identity and heritage.

     Kyle Whyte also explicated the difference between worldviews, delineating the different ways in which different cultures interact with the natural world. “Numerous Indigenous peoples of what’s currently called the US never really used anything like wild concepts to describe their relationships with land, water, plants, animals, and ecosystems. They were more concerned with respecting and enacting specific relationships of interdependence within ecosystems and with nonhuman beings, flows, and entities” (Whyte, 72).. Whyte's elucidation of the unique ways Indigenous cultures connect with their surroundings not only amplifies the discourse initiated by Wildcat and Deloria but also emphasizes the necessity of recognizing and honoring the diverse perspectives that can enrich our relations with the world around us.

     The concept of the Anthropocene stands as a testament to humanity's unprecedented influence on the Earth's geological and ecological systems. The term Anthropocene encapsulates the recognition that human activities have become a dominant force shaping the planet's trajectory, marking a new epoch in geological time. Originating from the Greek word "anthropos," meaning human, and "cene," signifying new, the Anthropocene signifies a profound shift in our understanding of humanity's relationship with the environment. This paper explores the origins and significance of the Anthropocene, tracing its development and discussing its implications for environmental thinking. By examining the ways in which human activities have altered the Earth's systems, we can gain insights into the challenges and opportunities of navigating the complex dynamics of the Anthropocene era.   

     In 2000, Paul Crutzen presented a new hypothesis: “that human beings can change the Earth in such profound and lasting ways that they usher in a new chapter, in its history—the geological epoch of human beings” (Schwaegerl). This groundbreaking assertion marked a pivotal moment in scientific discourse, challenging traditional conceptions of humanity's relationship with the environment. Crutzen's hypothesis laid the groundwork for the emergence of the Anthropocene concept, which acknowledges the profound impact of human activities on the Earth's geological and ecological systems. By proposing the idea of a distinct geological epoch defined by human influence, Crutzen provoked a paradigm shift in environmental thinking, prompting scholars and policymakers alike to reconsider humanity's role within the broader context of planetary processes.

     The Anthropocene distinction raises a plethora of pressing environmental questions that challenge traditional notions of human-nature relations. At its core, the Anthropocene prompts inquiries into the extent and consequences of human-induced alterations to Earth's systems. Key questions include assessing the boundaries of human influence on the environment and determining the capacity of ecosystems to absorb and adapt to anthropogenic pressures. Furthermore, the Anthropocene compels us to grapple with ethical dilemmas surrounding resource exploitation, environmental justice, and intergenerational equity in the face of rapid global change. Moreover, it prompts inquiries into the effectiveness of technological solutions and policy interventions in mitigating environmental degradation and fostering sustainability in the Anthropocene era. Ultimately, understanding and addressing these complex environmental questions are essential for navigating the challenges and opportunities presented by the Anthropocene epoch.

     The emergence of these questions was pivotal in catalyzing the paradigm shift that ensued, resulting in a divergence of perspectives and essentially splitting environmental discussions on the Anthropocene into two distinctive groups: those advocating for technology as the solution for environmental change and those arguing that technology itself precipitated the onset of the Anthropocene. Advocates for the former, including influential ecomodernists like Yasha Rohwer, David Keith, and Emma Marris, champion research into technological solutions to mitigate humanity's impact on the biosphere. Conversely, proponents of the latter narrative, such as Holmes Rolston III, Paul Kingsnorth, and Eileen Crist, emphasize the role of technology in driving environmental degradation. Central to the tension between these views is the conception of the relationship between humans and nature, with each side of the discussion delineating our relationship with technology.

In the Anthropocene, characterized by profound human influence on the planet’s systems, sustainable gardening emerges as a beacon of hope and practicality. As natural habitats diminish, sustainable gardening offers a tangible means for individuals to reconnect with natural processes and mitigate their environmental footprint. By prioritizing techniques such as permaculture, companion planting, and soil regeneration, sustainable gardens not only produce nutritious food but also foster biodiversity and enhance ecosystem resilience. In an era marked by climate uncertainty and ecological degradation, these gardens serve as microcosms of sustainability, demonstrating how thoughtful land management and resource stewardship can coexist with human needs

     When contemplating the principles of sustainability, the influence of Henry David Thoreau's philosophy, best demonstrated in his pinnacle work Walden, is palpable. Thoreau's insights offer a timeless reminder of the value found in co-existing more holistically with one’s environment. Thoreau's philosophy, rooted in the interconnectedness of all living things and a reverence for the natural world, provides a theoretical foundation that has allowed for the continued cultivation of sustainable ecological practices. He opted against treating the land in isolation, as monocultural agricultural practices do, instead engaging with the biotic community of the Walden Pond watershed (Meine, 35). His insights into the interconnectedness of humans and the natural world, as well as his emphasis on aligning with one’s environment, continue to inspire individuals and communities striving for sustainability today.

Thoreau's core tenets are centered on the fundamental concept of simplicity. For him, simplicity wasn't merely a lifestyle choice but a profound philosophical stance, emphasizing the liberation found in reducing life to its essential elements. Simplicity was integral to Thoreau's philosophy, serving as a pathway to liberation from societal constraints. Simplicity embodied his conviction that true wealth and fulfillment arise not from material possessions, but from a life unencumbered by the trappings of modern society. “Our life is frittered away by detail...Simplicity, simplicity, simplicity!” (Thoreau, 89). Embracing simplicity, Thoreau sought to strip away distractions and excesses, facilitating a deeper connection with both oneself and the natural world.

     Furthermore, Thoreau deeply appreciated the significance of wildness in shaping the human experience. He recognized that the untamed landscapes offer not only physical sustenance but also spiritual nourishment. “I love the wild not less than the good...I like sometimes to take rank hold on life and spend my day more as the animals do” (Thoreau, 202). In the wilderness, Thoreau found solace, inspiration, and a profound sense of belonging, advocating for its preservation as vital for the holistic well-being of individuals and society. “Our village life would stagnate if it were not for the unexplored forests and meadows which surround it. We need the tonic of wildness” (Thoreau, 306).

     Thoreau's advocacy for simplicity and wildness underscores his broader philosophy of co-existence with the natural world. By embracing simplicity, Thoreau believed individuals could shed societal distractions and connect more deeply with their surroundings (Thoreau, 89). Simplicity, therefore, serves as a pathway to cultivating a relationship with nature, allowing for a clearer appreciation of its value for our well-being. Similarly, Thoreau's reverence for wildness highlights the importance of preserving untamed landscapes as integral to the human experience. Through his immersion in nature, Thoreau recognized the reciprocal exchange between humanity and the environment, advocating for the preservation of wild spaces as essential for maintaining balance and vitality within both individuals and society. Thus, simplicity and wildness intertwine in Thoreau's philosophy, reinforcing his call for co-existence and mutual respect between humans and the natural world. “A lake is the earth’s eye; looking into which the beholder measures the depth of his own nature” (Thoreau, 180).

     Gardening, as a practice, is all about taking actions. In the quest to promote sustainable living and environmental stewardship, my civic engagement project took a practical approach by organizing a sustainable gardening event. This initiative aimed to engage the community through hands-on experience and education about environmental ethics and sustainable practices. In coordinating this event, I sought to empower local residents with the knowledge and tools necessary to cultivate their gardens sustainably, thus contributing to a greener, more sustainable future.

     Gardening is a task that offers abundant rewards alongside a few notable challenges, and this project was no exception. Among the greatest accomplishments of the event was the incredible sense of community that was cultivated among the participants. The enthusiasm and collaboration displayed by everyone involved not only enriched the experience but also fostered lasting connections. However, one of the primary challenges I encountered was managing time effectively, which proved to be a crucial aspect of coordinating the event successfully. Balancing the diverse activities and ensuring each participant's engagement required careful planning and adaptability.

     Community is vital to human well-being, providing a sense of belonging and a network of support. Gardening, in particular, is an exceptional activity for cultivating community, as it brings individuals together around a shared passion for food. Through communal gardening projects, people from diverse backgrounds collaborate on a tangible task, fostering interpersonal connections and mutual understanding. As participants share knowledge, tools, and tasks, they build trust and friendships, strengthening the social fabric of the community. Moreover, the collective effort required in gardening, from planning to harvesting, creates a common purpose and shared achievements. These communal spaces become more than just places to grow plants; they transform into hubs of social interaction, learning, and support, enriching the community's resilience and collective spirit.

I am proud to say that I worked with the following partners on this project:

Garden City Compost: Special thanks to Jason Duffin and Sara Malo, who donated the dirt and compost.

The Peas Farm: Special thanks to Caroline Stevens and team, who provided the venue space for the event.

1000 New Gardens: Special thanks to Sam Sullivan and Vicki Watson, who offered volunteer opportunities to help guide my project, as well as sharing out the project with the broader gardening community.

Old Dominion Freight Line: Special thanks to Dan Holt who donated the pallet wood that built the boxes.

Baker Creek Heirloom Seeds: this is the company from which I purchase seeds for my personal garden. Because this event was close to my heart, I wanted to use seeds from my personal library

A very special thank you to my partner, Nick Minter, and my father-in-law Keith Minter, who designed and built the boxes for this project entirely from reclaimed wood.

And a very special thank you to Dr. Charles Hayes, who has guided and mentored me throughout this project.