{"id":7194,"date":"2025-03-07T16:59:48","date_gmt":"2025-03-07T15:59:48","guid":{"rendered":"https:\/\/www.adrienbrun.com\/the-true-reason-of-our-anguish\/"},"modified":"2025-03-07T17:18:37","modified_gmt":"2025-03-07T16:18:37","slug":"the-true-reason-of-our-anguish","status":"publish","type":"post","link":"https:\/\/www.adrienbrun.com\/en\/the-true-reason-of-our-anguish\/","title":{"rendered":"The true reason of our anguish"},"content":{"rendered":"\t\t
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“We [naturalists] try not to appear as <\/i>weirdos<\/i>, in our eyes and in those of Society, by camouflaging our anxiety at seeing nature disappear with fear of dying of hunger… But, if we were shown that the repression of nature can continue without economic damage, we would not be relieved, we would be saddened. So our anxiety, our need for nature has another reason.<\/i>“<\/p>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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Robert Hainard, Expansion et Nature<\/i>, 1972<\/p>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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Naturalists, nature lovers\/protectors\/conservationists, ecologists, all these people, myself included, have in common the concern for nature. Concern, as in the interest and care that we have for it but also the concern when we worry and feel preoccupied. Fifty years ago, Robert Hainard began the foreword to his book Expansion <\/i>et<\/i> Nature<\/i> by talking about them and went on to question the reason for their anguish.<\/p>

Today, these reasons are mainly focused on the fear of catastrophes, famines, and an uninhabitable planet. We must protect nature for the water, food, and air it provides us. It is essential to our survival and that of future generations. A relevant and essential argument, but is that all? Is this the real cause of our attraction to the natural world? of our fear of its disappearance?<\/p>

The little thought exercise briefly suggested by Hainard helps to understand the question. Let us imagine that tomorrow a set of innovations, technologies, are discovered that solve all the problems caused by the exploitation of nature. How would we feel?<\/p>

Let\u2019s imagine that climate change was suddenly resolved, along with water and food supply for every human being, that all pollution was eliminated and all epidemics were eradicated. That cutting down forests, eradicating species, concreting over waterways or building industries no longer had any negative consequences on the survival, comfort and health of any person on Earth. What would we think then, those of us who promote the protection of nature to avoid our loss?<\/p>

Logically, we should be relieved because there would be no more reason to worry. Our goal would have been achieved. We would all be safe and sound and that\u2019s all we wanted, right?<\/p>

Or like me, do you end up feeling a bit uneasy? We can only rejoice at the end of all these issues and, in the process, put an end to the ideas that would have us believe that if we are for nature, we are against humans. But for all that, isn\u2019t there still a certain amount of disappointment and dismay? Would we really be relieved that the exploitation of nature could continue without collateral damage?<\/p>

Well no. In our eyes, the situation would have gotten worse. So what? Have we lied about our motivations from the beginning? Probably. But lied to whom?<\/p>

Above all, to ourselves more than to the rest of the world. This thought experiment shows us to what extent we have convinced ourselves that the only reason to protect nature lies in the services it provides us. When deep down, what drives us, what touches us in front of a vast wild landscape, an ancient forest, to the sound of a stag\u2019s bellow or a flight of Honney buzzards, is not at all their usefulness but their beauty. We don\u2019t say: \u201cWow, this forest is good for my survival!\u201d, but: \u201cThis forest is beautiful!\u201d. And it goes beyond visual beauty alone. It is a feeling that is difficult to identify, that we struggle to put into words, that moves us as much as it fascinates us, soothes us, fills us with admiration and a certain humility.<\/p>

So why not just say that from the beginning?<\/p>

For anyone who shares this interest in nature, we know how rhetorical the question is. Why not assert our love of wild nature in the face of its destruction? Because we will be laughed at, because it weighs nothing, it is useless, it brings nothing. Preventing the construction of housing, roads, industries for the beauty of a marsh, a newt, an egret? Our personal outpourings have no place in these utilitarian and accounting negotiations. Progress and growth are underway and our personal aspirations obviously weigh nothing.<\/p>

And that’s where the lie begins. In the absence of being able to truly admit what matters to us in nature, we clumsily comply with the rules of the game: utilitarian and accounting.<\/p>

“Nature provides us with essential services.” If that is not enough, scientists will be called upon to show that each species plays a role in the stability of ecosystems. And the final argument is that now that the problems have reached a global scale, we will call for the survival of our species, of our civilization.<\/p>

And after that? Well, it is difficult to do more. We find ourselves in this frustrating position of the one who has cried wolf too much, of the one who has made all the threats available to him without carrying out a single one\u00a0: we are obviously still alive and still have air, water and food (for the luckiest among us). In the game of negotiations, we no longer have any assets. We have lost.<\/p>

And yet these threats are very real. We now know the facts, the figures and the solutions. So many people are already suffering the consequences. So much so that our initial motivations, the most authentic and profound (\u201cnature touches me\u201d), seem insignificant in comparison.<\/p>

Without even realizing it, we have been caught in our own game. What really motivates us to protect nature cannot be invoked because it is naive. So we go towards utilitarian arguments which, first, are neglected because they clash with greater economic priorities, and second, cause us to devalue what really motivates us in the first place. We have tried to play by rules that are not ours and in a way, for us, the dice are loaded, always against us.<\/p>

So what is left for us, those who care about nature? One simple thing: play by our rules based on what we know and what we feel. And this comes down to two needs.<\/p>

First: nature is necessary for our survival. It is obvious, it is a fact. We know the main problems and the solutions. They are certainly not implemented, but we can easily understand their objective. We will always need a minimum of nature, such as fields, trees and livestock, if only to feed ourselves.<\/p>

Second need: nature is beautiful, it moves us, touches us. Here it is more vague, difficult to explain and generalize. It seems subjective, personal, and it surely is. This is the cause of this persistent unease at the end of our thought experiment. For the naturalists that we are, nature and especially wild nature amazes us and it is so obvious to us that we feel it as universal, necessary for all.<\/p>

Here lies the crux of the problem, the question at the heart of what we feel: is there a universal need for nature, present in everyone, but which is not about services or survival, and independent of personal opinions? a fundamental necessity that would explain this attachment to wild nature that we observe to varying degrees in everyone, and so strong in naturalists?<\/p>

Well the answer is yes and it comes from Robert Hainard who tried to make us understand the reasons throughout his life. We need nature not for its usefulness but for its otherness.<\/p>

What does that mean?<\/p>

By definition, we call “nature” everything that is not human. It is everything that we have not created. It is what is most different from us. We will never be able to understand it from the inside and it will therefore always remain partly mysterious. Which makes it this inexhaustible source of fascination, wonder and inspiration. The other side of this argument is that we cannot fully flourish in a purely human world.<\/p>

You are admiring a sunset. An even more beautiful sunset that you observe in a virtual reality headset, that you know is created with computer-generated images, will not have the same effect, even though from a purely visual point of view it is better. Because you know that it is on demand, that it can be modified at will, without limit, that there is someone behind it, an intention that you understand, a fabrication that you perceive. It makes too much sense, it is too understandable, too predictable, too human in a way, to arouse the same feeling of wonder and plenitude.<\/p>

Despite all our imagination, our cultural diversity and our creations, a human life in an only human environment, necessarily ends up going round in circles, stagnating and becoming impoverished. It will be truncated in an essential part. Robert Hainard would say that we cannot feed on our own substance. This leads to a loss of meaning, to this deep, general malaise, the one we don\u2019t want to see, the one we can\u2019t see.<\/p>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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“[\u2026] long before hunger, long before the loss of all freedom of choice and movement […] men will perish from gregarious solitude, mass isolation, disgust, \u00ab\u00a0what’s the point?\u00a0\u00bb and “why not?” “<\/i><\/p>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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We then need this “other”, different, non-human, not because it is useful, but for the contrast it offers. You, me, as an individual, we define ourselves in relation to what is not us (people, landscapes, objects, circumstances). We only exist in relation to the world around us, it is inevitable. And it is just as valid on the scale of a society and of our species. But the more we arrange our environment, the more we live in a world that is only human, the more this other resembles us. We will not die from a totally managed nature, we will not die from its absence either, but we will be greatly diminished by it.<\/p>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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“Hunger forces us to preserve a minimum of nature. The need to <\/i>fully <\/i>\u201cbe\u201d postulates a maximum of nature.<\/i>\u201d<\/p>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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This maximum that Hainard speaks of is a nature that is as \u201cnatural\u201d as possible, as independent of us as possible: a wild nature. In his thinking, the opposite of homogenization is tension, a notion dear to his heart. The tension between a humanity that is as developed as possible, alongside a nature that is as wild as possible. It is in this fertile tension that each side can exist fully.<\/p>\n

The real reason for our anguish is found there, in the reduction of this tension, in the homogenization of a world that is increasingly in our own image. And it seems to me that keeping this in mind is essential to act not only out of fear and reaction, but also out of desire. Surviving is essential, but it is only a minimum. What joy is there in a life that is simply tolerable?<\/p>\n

We must be able to affirm positively and confidently alongside Robert Hainard that wild nature remains the only anchor point through which we define ourselves to our highest degree as individuals, as humans, as a society and as a species.<\/p>\n

Robert Hainard thus ended his preface to Expansion et Nature<\/i> in 1972:<\/p>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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“If we resign ourselves to the inevitable restrictions of economy, population and technology, we will end up with a miserable human life in a miserable nature. If we think of our growth in our complement [nature], we are moving towards the united flourishing of man and nature.<\/i>“<\/p>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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All quotes come from Expansion et Nature<\/em> by Robert Hainard, published in 1972 by Le Courrier du Livre<\/em>.<\/p>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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This text is a response to my previous article entitled Bare minimum<\/a> which I invite you to reread here.<\/p>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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\n\t\t\t\n\t\t\t\t\t\t\n\t\t\t\t\t\t\t\t\tArticle - Bare minimum<\/span>\n\t\t\t\t\t<\/span>\n\t\t\t\t\t<\/a>\n\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"

“We [naturalists] try not to appear as weirdos, in our eyes and in those of Society, by camouflaging our anxiety at seeing nature disappear with fear of dying of hunger… But, if we were shown that the repression of nature can continue without economic damage, we would not be relieved, we would be saddened. So […]<\/p>\n","protected":false},"author":2,"featured_media":7184,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[31],"tags":[102],"yoast_head":"\nThe true reason of our anguish -Adrien\u00a0Brun\u00a0<\/title>\n<meta name=\"description\" content=\"Here lies the crux of the problem, the question at the heart of what we feel: is there a universal need for nature, present in everyone, but which is not about services or survival\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.adrienbrun.com\/en\/the-true-reason-of-our-anguish\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The true reason of our anguish -Adrien\u00a0Brun\u00a0\" 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