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ECOLOGY OF EVERYDAY LIFE
first and second nature begin to overlap as human cultural practice informs the
processes of first nature. Long before the emergence of capitalism, human
societies began to dramatically inform natural processes. Ancient practices
ranging from grazing of lands by livestock and hunting and gathering to
shifting cultivation and irrigation practices have radically informed ecosystems
across the globe for thousands of years. As societies emerged throughout
natural history, their practices have always mediated first nature—a mediation
that challenges romantic notions of a pure, pristine, or untouched wilderness.
Thus, whereas we can differentiate between first and second nature historically
by identifying two distinct yet continuous phases of natural evolution, it is
inaccurate to assert the persistence of two discrete categories once societies
begin to emerge within natural history.
We can apply the idea of first and second nature to our understanding of
the eco- and sodo-erotic. Whereas the eco-erotic represents the tendency
toward mutualism, differentiation, and partidpatory development in first nature,
the sodo-erotic represents the social expression of these desires in second
nature. And just as second nature gradually emerges out of first nature through
the evolutionary process, the sodo-erotic emerges out of the eco-erotic as the
latent striving for mutualism, pleasurable creativity, and development becomes
increasingly consdous and subjective.
The eco- and sodo-erotic represent two major phases within natural
evolution. And whereas the eco-erotic of first nature is primarily informed by
degrees of biological instinct, the sodo-erotic of second nature is primarily
informed by cultural practices, sodal institutions, and degrees of self-consdous
choice and intentionality. Thus, the terms first and second nature allow us to
point to the evolutionary continuities as well as discontinuities between the
eco- and sodo-erotic by helping us to see natural evolution as a continuous
evolutionary process that is comprised of distinct, increasingly differentiated
phases. In this way, the terms ‘first’ and ‘second’ nature offer a way to further
nuance, our discussion of the eco- and sodo-erotic by transcending essentialist
and dualistic terms such as ‘nature’ and ‘society .
However, there are those who are concerned that such terms imply a
hierarchical relationship between the natural and social phases of evolution.
Aware of the ways that ideas of difference have been used to justify the
unethical treatment of animals and the destruction of natural processes, many
believe that we should, instead, emphasize the similarities between humans
and other organisms, asserting that humanity is essentially no different from or
even inferior to other organisms.
This sentiment has become popular among many privileged peoples in
the era of advanced capitalism. Rightfully dismayed by ecological injustices
caused by irrational social relationships constituted by capitalism, patriarchy,