well as common sense in every person which enable them know the intuitively compelling notion that health is desirable in any given society that has responsible humans. Under the land ethic, the health of an ecosystem must be of interest to human beings as the personal health of humans is inextricably tied to the health of a particular ecosystem that they must work towards protecting for mutual benefit (Knight and Riedel 2002, p.126). Therefore, it is the responsibility of the human beings to take care of the ecosystem if we are well aware of its benefits as living for it shows our appreciation of the fact that we make a living out of it. As a responsibility for the future, human beings must find sentiments that are valid and motivate them to cherish the earth for its own sake and the future of other human beings. The affirmation premise is based on the fact that nature itself evokes desirable sentiments of affirmation, love and well-being and in order to promote these sentiments and protect their source, Leopold argues that there is need to preserve the beauty of the biotic community. In Leopold’s land ethic, the existence of an ecological conscience affects the conviction of an individual responsibility for the health of the land which is its capacity for self-renewal and the human responsibility for conservation is his effort to understand and preserve the particular capacity.
As cultural beings, human beings are social and cultural beings and are inescapably oriented to the future but live and produce futures in a socially and culturally distinct manner which may change over time (Adams 2012, p.2). Therefore, a question may be asked on what the responsibility for the future entails and whether it is possible to be responsible to the future that we create and whether we should be responsible for future generations. Human beings must always be responsible for their actions as part of the larger community and be responsible to every other human being which
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