Predecessors To The Gaia Theory
There are some mystical, scientific and religious predecessors to the Gaia philosophy, which had a Gaia-like conceptual basis. Many religious mythologies had a view of Earth as being a whole that is greater than the sum of its parts (e.g. some Native American religions and various forms of shamanism).
Lewis Thomas believed that Earth should be viewed as a single cell; he derived this view from Johannes Kepler's view of Earth as a single round organism.
Isaac Newton wrote of the earth, "“Thus this Earth resembles a great animall or rather inanimate vegetable, draws in æthereall breath for its dayly refreshment & vitall ferment & transpires again with gross exhalations, And according to the condition of all other things living ought to have its times of beginning youth old age & perishing.”
Pierre Teilhard de Chardin, a paleontologist and geologist, believed that evolution unfolded from cell to organism to planet to solar system and ultimately the whole universe, as we humans see it from our limited perspective. Teilhard later influenced Thomas Berry and many Catholic humanist thinkers of the 20th century.
Buckminster Fuller is generally credited with making the idea respectable in Western scientific circles in the 20th century. Building to some degree on his observations and artifacts, e.g. the Dymaxion map of the Earth he created, others began to ask if there was a way to make the Gaia theory scientifically sound.
Oberon Zell-Ravenheart in 1970 in an article in Green Egg Magazine, independently articulated the Gaia Thesis .
None of these ideas are considered scientific hypotheses; by definition a scientific hypothesis must make testable predictions. As the above claims are not testable, they are outside the bounds of current science.
These are conjectures and perhaps can only be considered as social and maybe political philosophy; they may have implications for theology, or thealogy as Zell-Ravenheart and Isaac Bonewits put it.
Read more about this topic: Gaia Philosophy
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