 If uncultivated nature is divine then the pantheist may legitimately conclude that it should be treated with respect, even as sacred. Such is the import of Aldo Leopold’s ‘land ethic’ (1949) or the ‘deep ecology’ of Arne Næss, (1973) and many modern pantheists have developed close connections with environmentalism. But neither the import nor the justification of such ideas are straightforward. It might be suggested that as no one person ought to put their own interests before another, neither ought any species to put itself ahead of another, nor the sentient ahead of the insentient, nor the living ahead of the non-living. But with each further step this argument becomes harder to press, due to the extreme difficulty of identifying—and weighing—such potentially conflicting interests. For example, unless the pantheist is some sort of panpsychist, he will not regard natural objects such as rivers or mountains as possessing sentience, purpose or interests of its own; which means that treating them with respect cannot be modelled on what it means to treat people or animals with respect.