 Biospheric egalitarianism was modified in the 1980s to the weaker claim that the flourishing of both human and non-human life has value in itself, without any commitment to these values being equal. At the same time, Næss declared that his own favoured ecological philosophy—“Ecosophy T”, as he called it after his Tvergastein mountain cabin—was only one of several possible foundations for an environmental ethic. Deep ecology ceased to be a specific doctrine, but instead became a “platform” of eight simple points on which Næss hoped all deep green thinkers could agree. The platform was conceived as establishing a middle ground, between underlying orientations, whether indigenous, Christian, Buddhist, Daoist, process philosophy, or whatever, and the practical principles for action in specific situations, principles generated from the underlying philosophies. Thus the deep ecological movement became explicitly pluralist both morally and epistemologically (see Brennan 1999; c.f. Light 1996, Akamani 2020).