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Biocentrism, ethical perspective holding that all life deserves equal moral consideration or has equal moral standing. Although elements of biocentrism can be found in several religious traditions, it was not until the late decades of the 20th century that philosophical ethics in the Western tradition addressed the topic in a systematic manner.

Historical roots

Much of the history of environmental ethics can be understood in terms of an expanding range of moral standing. Traditional Western ethics has always been anthropocentric, meaning that only presently living human beings deserve moral consideration. As environmental issues such as nuclear waste disposal, human population growth, and resource depletion came to the fore, many ethicists argued that moral standing should be extended to include future generations of human beings. The animal welfare and animal rights movement argued for an extension of moral standing to at least some animals, and arguments followed to extend moral standing to plants and then to such ecological wholes as ecosystems, wilderness areas, species, and populations.

The philosophical challenge throughout that process was to articulate and defend a nonarbitrary criterion by which the question of moral standing could be decided. On what grounds does one decide that objects deserve to be considered in moral deliberation? Supporters of extending moral standing to future generations argued that temporal location, like geographical location, was an arbitrary ground for denying equal moral status to humans not yet living. Defenders of animal rights cited characteristics such as having interests, sentience, being conscious, and being the subject of a life as the most appropriate criteria for moral standing. Biocentric ethics argues that the only nonarbitrary ground for assigning moral standing is life itself and thus extends the boundary of moral standing about as far as it can go. All living beings, simply by virtue of being alive, have moral standing and deserve moral consideration.

Roots of biocentric ethics can be found in a number of traditions and historical figures. The first of the five basic precepts of Buddhist ethics is to avoid killing or harming any living thing. The Christian saint Francis of Assisi preached to animals and proclaimed a biocentric theology that explicitly included animals and plants. Some Native American traditions also hold that all living things are sacred. The Romantic movement of the 18th and 19th centuries defended the intrinsic value of the natural world against the tendency of the technological age to treat all nature as having mere instrumental value.

In the 20th century, preservationists such as John Muir held that the intrinsic value of natural areas, particularly wilderness areas, creates responsibilities for humanity. Preservationists argued that the intrinsic value of nature imposes duties to respect and preserve natural objects. However, the preservationist ethic can go beyond biocentrism in that it is not life itself that always carries moral value. Wilderness areas and ecosystems, after all, are not alive. Similarly, scholar Christopher D. Stone’s argument that trees should have legal standing would not strictly be biocentric in that Stone also advocated legal standing for mountains and rivers. This observation suggests that biocentrism is essentially an individualistic ethic. Life would seem an attribute of individual living things. Many environmentalists argue that holistic entities such as ecosystems, wilderness areas, and species all deserve moral consideration. To the extent that such entities are not alive, strictly speaking, environmental holism differs from biocentrism.

Albert Schweitzer was another early 20th-century thinker who argued that life itself is the decisive factor in determining moral value. Working in the most remote areas of Africa, Schweitzer experienced a diversity, complexity, and multiplicity of plant and animal life-forms rarely seen within industrialized societies. Schweitzer used the phrase “reverence for life” to convey what he took to be the most appropriate attitude toward all living beings. Life itself, in all its mystery and wonderment, commands respect, reverence, and awe.

Only in the final decades of the 20th century did philosophers attempt to develop a more systematic and scholarly version of biocentric ethics. Paul Taylor’s book Respect for Nature (1986) was perhaps the most comprehensive and philosophically sophisticated defense of biocentric ethics. Taylor provided a philosophical account of why life should be accepted as the criterion of moral standing, and he offered a reasoned and principled account of the practical implications of biocentrism. He claimed that life itself is a nonarbitrary criterion for moral standing because all living things can be meaningfully said to have a good of their own. Living beings aim toward ends; they have directions, purposes, and goals. Pursuing those characteristic and natural goals—essentially what is the very activity that is life itself—constitutes the good for each living being.


As a normative theory, biocentrism has practical implications for human behaviour. The good of all living beings creates responsibilities on the part of human beings, summarized in the four basic duties of biocentric ethics: non-maleficence, noninterference, fidelity, and restitutive justice. The duty of non-maleficence requires that no harm be done to living beings, although it does not commit human beings to the positive duties of preventing harm from happening or of aiding in attaining the good. The duty of noninterference requires not interfering with an organism’s pursuit of its own goals. The duty of fidelity requires not manipulating, deceiving, or otherwise using living beings as mere means to human ends. The duty of restitutive justice requires that humans make restitution to living beings when they have been harmed by human activity.

Numerous challenges suggest that biocentrism is too demanding an ethics to be practical. The duties to do no harm to living beings and to refrain from interfering with the lives of other beings ask a great deal of humans. It is difficult to understand how any living being, and especially humans, could survive without doing harm to and interfering with other living beings. Not only would abstaining from eating meat seem to be required, but even vegetables would seem to be protected from harm and interference. This presents a dilemma because a biocentrist has ethical duties to beings with equal moral standing and yet must eat those beings to survive. As a solution to this problem, some argue that strict equality can be abandoned in certain situations and that a distinction between basic and nonbasic interests can provide guidance in cases where the interest of living beings conflict. In such a case, one would conclude that basic interest should trump nonbasic interest. For example, the interest in remaining alive should override the interest in being entertained. Thus, it is unethical to hunt animals but ethically justified to kill an animal in self-defense. But the second alternative quickly threatens the consistency of biocentric equality.

Consider the interest in remaining alive that might be attributed to a bacterium, a mold, or an insect and compare that with any of a number of relatively trivial human interests and actions that would result in the deaths of countless bacteria, molds, or insects. There it seems that if the basic-nonbasic interest distinction is applied equally across species, then biocentrism requires a level of ethical care that is unreasonably demanding. However, if human interests are given priority, then biocentrists abandon equality.

In response to such concerns, defenders of biocentric ethics often argue for the principle of restitutive justice. When inevitable harms do occur in the conflicts between living beings, a duty to make restitution for the harms is created. Thus, the harms inflicted in harvesting trees or crops can be compensated for by restoring the forest or planting more crops. But that response raises the second major challenge to biocentric ethics.

Critics highlight that a strictly biocentric ethics will conflict with a more ecologically influenced environmentalism. Protecting individual lives may actually harm rather than protect the integrity of ecosystems and species, as is evidenced by the need to remove invasive species for ecosystem health. It is, of course, always open for the biocentric approach to accept that conflict by simply denying the value of ecological wholes, thus shifting the focus of biocentrism to have only incidentally overlapping concerns with environmental ethics. However, as Taylor’s reliance on restitutive justice suggests, biocentric ethics may need the value of ecological wholes to solve its serious practical problems and compensate for harmed individuals.

An important environmentalist perspective, identified as “ecocentrism” to distinguish it from biocentrism, holds that ecological collections such as ecosystems, habitats, species, and populations are the central objects for environmental concern. That more holistic approach typically concludes that preserving the integrity of ecosystems and the survival of species and populations is environmentally more crucial than protecting the lives of individual elements of an ecosystem or members of a species. In fact, ecocentric environmental ethics often would condone destroying the lives of individuals as a legitimate means of preserving the ecological whole. Thus, culling members of an overpopulated herd or killing an invasive nonnative plant or animal species can be justified.

Finally, challenges remain to the fundamental claim that life itself is the nonarbitrary criterion of moral standing. The biocentric perspective relies on a problematic teleological hypothesis. Living beings are said to have an intrinsic moral value because each has a good of its own, derived from the fact that living things are goal-directed (teleological) beings. However, the teleological assumption that being goal-directed entails having a good may be unwarranted. The biological sciences do commonly refer to an object’s purpose, goals, or function, and in that sense they seem to adopt a teleological framework. The question is whether all goal-directed activity implies that the goal must be understood as a “good.” Such an inference was made in the Aristotelian and natural law traditions, but it is not obviously valid. The fundamental philosophical challenge to biocentric ethics thus involves two questions. Is the activity of living really goal-directed in itself, even when non-intentional? Even if it is goal-directed, why assume that a living thing serves its own good rather than the good of something else?

Perhaps one way to revive biocentrism is to think of biocentric ethics as a virtue-based ethics rather than a rule- and principle-based ethics. Biocentric ethics will always face difficult challenges when it seeks to provide a decision-making rule or principle by which one can resolve conflict and make unequivocal decisions, but, as Aristotle warned, ethics is not mathematics. Biocentrism may best be viewed as an attitude with which to approach life and not as a set of rules to follow. Approaching any and each living being with awe and humility can help make human life more meaningful, and it is in this way that biocentric ethics can help to develop a set of habits and attitudes with which humans interact with other living beings.

Joseph R. DesJardins


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