David Ehrenfeld is a highly esteemed writer on ecology and conservation biology. The founding editor of The Journal of Conservation Biology and author of The Arrogance of Humanism and Beginning Again, his new book is an elegant study of the cost to human dignity and potential, of the shrinking wilderness and the ongoing degredation of the environment. He ruminates on the impacts of short-sighted governmental and economic policies, and of new technologies on human values and communities, tracing the human impacts upon the urban, agricultural and wilderness environments. Ehrenfeld has a unique, unmistakable voice as a major spokesperson for the conservation ethic and the human values implicit in environmentalism and conservation biology. This book should appeal strongly to readers of Ehrenfeld's earlier books and essays, and reach and satisfy a broad constituency on the green end of the political spectrum.

Martin D. Yaffe's Judaism and Environmental Ethics: A Reader is a well-conceived exploration of three interrelated questions: Does the Hebrew Bible, or subsequent Jewish tradition, teach environmental responsibility or not? What Jewish teachings, if any, appropriately address today's environmental crisis? Do ecology, Judaism, and philosophy work together, or are they at odds with each other in confronting the current crisis? Yaffe's extensive introduction analyzes and appraises the anthologized essays, each of which serves to deepen and enrich our understanding of current reflection on Judaism and environmental ethics. Brought together in one volume for the first time, the most important scholars in the field touch on diverse disciplines including deep ecology, political philosophy, and biblical hermeneutics. This ambitious book illustrates precisely because of its interdisciplinary focus how longstanding disagreements and controversies may spark further interchange among ecologists, Jews, and philosophers. Both accessible and thoroughly scholarly, this dialogue will benefit anyone interested in ethical and religious considerations of contemporary ecology."

An inquiry into the origins, dissemination, and consequences of the modern belief that humans can solve any problem and overcome any difficulty, given time and resources enough.

A brilliant writer and gifted "big picture" thinker, David Ehrenfeld is one of America's leading conservation biologists. Becoming Good Ancestors unites in a single, up-to-date framework pieces written over two decades, spanning politics, ecology, and culture, and illuminating the forces in modern society that thwart our efforts to solve today's hard questions about society and the environment.
The book focuses on our present-day retreat from reality, our alienation from nature, our unthinking acceptance of new technology and rejection of the old, the loss of our ability to discriminate between events we can control and those we cannot, the denial of non-economic values, and the decline of local communities. If we are aware of what we are losing and why we are losing it, the author notes, all of these patterns are reversible. Through down-to-earth examples, ranging from a family canoe trip in the wilderness to the novels of Jane Austen to Chinese turtle and tiger farms, Ehrenfeld shows how we can use what we learn to move ourselves and our society towards a more stable, less frantic, and far more satisfying life, a life in which we are no longer compelled to damage ourselves and our environment, in which our children have a future, and in which fewer species are endangered and more rivers run clean. In the final chapter, he offers a dramatic view of the possibilities inherent in a fusion of the best elements of conservatism and liberalism.
Our society has an inherent sense of what is right, says Ehrenfeld, and the creativity and persistence to make good things happen. It is now time to apply our intelligence, guided by our moral judgment, to the very large problems we all face. This book is an important first step.

Early in this volume, David Ehrenfeld describes what prophecy really is. Referring to the biblical prophets, he says they were not the "holy fortunetellers that the word prophet has come to signify....The business of prophecy is not simply foretelling the future; rather it is describing thepresent with exceptional truthfulness and accuracy." Once this is done, then it can be seen that broad aspects of the future have suddenly become apparent.
The twentieth century is drawing to a chaotic close amidst portents of unprecedented change and upheaval. The unravelling of societies and civilizations and the destruction of nature march together--linked--a fact whose enormous significance is often lost. In Beginning Again, David Ehrenfeld has undertaken the difficult task of describing the present clearly enough to reveal the future. Out of his broad vision emerges a glimpse of a new millennium: a vision at once frightening and comforting, a scene of great devastation and great rebuilding.
Ehrenfeld ranges far and wide to present a coherent vision of our relationship with Nature--its many aspects and implications--as our century opens into the next millennium. Whether he is writing about the problem of loyalty to organizations, rights versus obligations, our over-managed society, the vanishing of established knowledge, the failure of experts, the triumph of dandelions, Dr. Seuss, Edward Teller, or the future of farming, he is always concerned with the intricate interaction between technology and nature. As in his classic book, The Arrogance of Humanism, Ehrenfeld never loses sight of our fatal love affair with the fantasy of control. We now have no choice, he argues, but to transform the dream of control, of progress, from one of overweening hubris, love of consumption, and the idiot's goal of perpetual growth, to one based on "the inventive imitation of nature," with its honesty, beauty, resilience, and durability.
Few American writers and even fewer scientists can describe these timeless, transcendent qualities of nature so well. In "Places," the opening chapter, David Ehrenfeld tells about nightly vigils he spent alone on the moonlit beach of Tortuguero, watching giant sea turtles emerging from the sea to lay their eggs in the black sand where they were born. "I could watch the perfect white spheres falling," he writes. "Falling as they have fallen for a hundred million years, with the same slow cadence, always shielded from the rain or stars by the same massive bulk with the beaked head and the same large, myopic eyes rimmed with crusts of sand washed out by tears. Minutes and hours, days and months dissolve into eons. I am on an Oligocene beach, an Eocene beach, a Cretaceous beach--the scene is the same. It is night, the turtles are coming back, always back; I hear a deep hiss of breath and catch a glint of wet shell as the continents slide and crash, the oceans form and grow."

Dr. Lieberman, a pediatrician, moves to a bucolic Connecticut town one summer when suddenly an outbreak of bizarre "accidents" begin. Some blame the so-called "crazy sickness" on the heat wave. Dr. Lieberman suspects a virus. As an epidemic of a mind-altering DNA virus takes over the town and contagion grows out of control, he uncovers a well-guarded secret in the local pharmaceutical lab.

"The pace is fast, concept frightening, the science convincing "-"Daily News"