ESSENCES VERSUS REFLEXIVITY According to Rosemary Ruether, women throughout history have not been particularly concerned to create transcendent, overarching, all-powerful entities, or like classical Greek Platonism and its leisured misogynist mood, with projecting a pristine world of abstract essences. 15 Women’s spirituality has focused on the immanent and intricate ties among nature, body, and personal intuition. The revival of the goddess, for example, is a celebration of these material bonds. Ecofeminist pleas that men, formed under patriarchal relations, look inside themselves (...) first before constructing new cosmologies have been dismissed, for example, by Fox, in “The Deep Ecology: Ecofeminism Debate and its Parallels,” as a recipe for inward-looking possessive parochialism and, hence, ultimately war!16 But that would surely only be the case if deep ecologists failed to shrug off their conditioning as white-Anglo-Saxon-Protestant-professional property holders, which they assure us, they are very keen to do. Interestingly, the universalizing, cosmopolitan stance of this particular protest by Fox is somewhat at loggerheads with the deep ecologists’ own professed commitment to bioregionalism. In the name of “theoretical adequacy,” Fox’s article disregards history. Consequently, his prose blurs who has done what to whom, over the centuries and on into the present. To quote: [Certain] classes of social actors have... habitually assumed themselves to be more fully human than others, such as women (“the weaker vessel”), the “lower” classes, blacks, and non-Westerners (“savages,” “primitives,” “heathens”).... That anthropocentrism has served as the most fundamental kind of legitimation employed by whatever powerful class of social actors one wishes to focus on can also be seen by considering the fundamental kind of legitimation that has habitually been employed with regard to large-scale or high-cost social enterprises such as war, scientific and technological development, or environmental exploitation. Such enterprises have habitually been undertaken not simply in the name of men, capitalists, whites or Westerners, for example, but in the name of God (and thus our essential humanity... ).... (This applies, notwithstanding the often sexist expression of these sentiments in terms of “man,” “mankind,” and so on, and not withstanding the fact that certain classes of social actors benefit disproportionately from these. (shrink)