Eric T. Freyfogle (born 1952) is a research professor at the University of Illinois College of Law and Swanlund Chair Emeritus at the University of Illinois at Urbana-Champaign. [1] He is a well- known writer and lecturer on nature and culture, on environmental and natural-resource challenges, and on private property considered as a dynamic, socially constructed institution. He has long been active in state and national conservation causes, including service on the Boards of Directors of the National Wildlife Federation and the Illinois-based Prairie Rivers Network. [1]
Freyfogle was born in 1952 in Decatur, Illinois, and attended public schools there. [2] Upon graduating from Stephen Decatur High School in 1970 he studied history at Lehigh University in Bethlehem, Pennsylvania, on an Army ROTC scholarship, graduating in 1973. [3] He then attended the University of Michigan Law School, where he served as Managing Editor of the Michigan Law Review. [1] After law school graduation in 1976 he served as an Army JAGC Captain for four years in the Office of the Army General Counsel in the Pentagon, followed by three years as an associate at the Indianapolis law firm of Baker & Daniels (now Feagre Baker Daniels). [1] He is a long-time lay leader at University Place Christian Church, Champaign, Illinois.
Since joining the faculty of the University of Illinois College of Law in 1983 Freyfogle has largely focused his teaching and writing in the areas of property and natural resources law, including wildlife and water law, and on land use law and conservation thought. [1] Following time as the Max L. Rowe Professor of Law and the Guy Raymond Jones Chair in Law he was appointed by the University of Illinois at Urbana-Champaign in 2012 to the position of Swanlund Endowed Professor, the highest academic position at the campus. [4] He has held visiting professorships at the College of William and Mary, the University of Utah, and the University of Michigan and served as a visiting fellow at the Stellenbosch Institute for Advanced Study in South Africa and a Herbert Smith Freehills Visitor to the Law Faculty of the University of Cambridge. He has lectured in the United States and elsewhere, including Brazil, Canada, Great Britain, Italy, Korea, New Zealand, and South Africa. [1]
Freyfogle is known for his wide-ranging, critical writings about private property, which he presents as an evolving, morally complex social institution that is as much cultural as it is legal. [1] His 2003 book, The Land We Share: Private Property and the Common Good, critiques property laws and norms from an ecological perspective and proposes reforms to reduce environmental decline. [5] His 2007 book, On Private Property: Finding Common Ground on the Ownership of Land, seeks to correct what he terms the widespread “half truths” about private property, explores property's functions and justifications, considers when landowners should be paid for development restrictions, and proposes a “bill of rights” for “the responsible landowner.” [6] These writings and others—including “Property Rights in an Era of Transformation: The Record of the United States” and “Community and the Market in Modern American Property Law”—reflect his longstanding interest in the evolution of U.S. property law and the ways property norms embody evolving social understandings. They also reflect, as do other writings—including “Property and Liberty” and “Private Ownership and Human Flourishing: An Exploratory Overview,”—his interests in the complex, contradictory ways private property can influence human well-being. In various works he has called upon the national conservation movement to take greater interest in private property as an institution and to counter inherited assumptions with a vision of more ecologically responsible land ownership. [2] He has also challenged the presumed divide between public land and private land, contending that all lands reflect varied mixes of public and private. [1]
The other central topic of Freyfogle's writings has been the plight of humans in nature, understood culturally and normatively. His writings here have been distinctly interdisciplinary, making extensive use of environmental history and philosophy, ecological thought, and relevant social science scholarship. Many of his mature ideas came together in two books published by the University of Chicago Press in 2017. A Good That Transcends: Culture Change and Our Common Home explores the cultural roots of human misuses of nature, building upon such earlier works as Agrarianism and the Good Society (2007) and Why Conservation is Failing and How It Can Regain Ground (2006). The book illustrates, as do other works, his long interest in the writings of Aldo Leopold and Wendell Berry and features commentary on Laudato Si’ by Pope Francis. Ultimately the book “proposes, as a means to improve our dealings with nature, a far different intellectual and moral template than the one that has guided progressive reform throughout America's history.” (p. 2) [7] His other 2017 volume, Our Oldest Task: Making Sense of Our Place in Nature, takes up the challenges of distinguishing normatively between the legitimate use of nature and the abuse of it, taking account of the many relevant ecological, social, and moral factors. (Sustainability as a goal, he contends, “is no more than a feeble step . . . an initial foray.” (p. 195)). The work “endeavors to set the full intellectual stage” (p. 5) by exploring the sources of normativity and the rightful role of humans in attributing moral value while critiquing the moral thinness of modern liberal thought and the values embedded in market capitalism. It concludes with a strategy to put modern culture on a new trajectory. [8] An earlier work on nature and culture, Bounded People, Boundless Lands: Envisioning a New Land Ethic (1998) received the Adult Nonfiction Award of the Chicago-based Society of Midland Authors. [9]
Along with the writings in these two areas have been others on more narrowly legal topics. His challenges to western water law show up in “Water Justice”; “Water Rights and the Common Wealth”; a trilogy of writings surveying the course of California water law; and his 2017 Wallace Stegner Lecture at the University of Utah, “Water, Community, and the Culture of Owning,” which includes a proposal for major legal reform. His writings on wildlife law include a co-authored work, Wildlife Law: A Primer (2d ed. 2019), the only survey of U.S. wildlife law. [1]
Environmental laws are laws that protect the environment. Environmental law is the collection of laws, regulations, agreements and common law that governs how humans interact with their environment. This includes environmental regulations; laws governing management of natural resources, such as forests, minerals, or fisheries; and related topics such as environmental impact assessments. Environmental law is seen as the body of laws concerned with the protection of living things from the harm that human activity may immediately or eventually cause to them or their species, either directly or to the media and the habits on which they depend.
Property is a system of rights that gives people legal control of valuable things, and also refers to the valuable things themselves. Depending on the nature of the property, an owner of property may have the right to consume, alter, share, redefine, rent, mortgage, pawn, sell, exchange, transfer, give away, or destroy it, or to exclude others from doing these things, as well as to perhaps abandon it; whereas regardless of the nature of the property, the owner thereof has the right to properly use it under the granted property rights.
Property law is the area of law that governs the various forms of ownership in real property (land) and personal property. Property refers to legally protected claims to resources, such as land and personal property, including intellectual property. Property can be exchanged through contract law, and if property is violated, one could sue under tort law to protect it.
The tragedy of the commons is a metaphoric label for a concept that is widely discussed in economics, ecology and other sciences. According to the concept, should a number of people enjoy unfettered access to a finite, valuable resource such as a pasture, they will tend to over-use it, and may end up destroying its value altogether. Even if some users exercised voluntary restraint, the other users would merely supplant them, the predictable result being a tragedy for all.
Private property is a legal designation for the ownership of property by non-governmental legal entities. Private property is distinguishable from public property, which is owned by a state entity, and from collective or cooperative property, which is owned by one or more non-governmental entities.
Aldo Leopold was an American writer, philosopher, naturalist, scientist, ecologist, forester, conservationist, and environmentalist. He was a professor at the University of Wisconsin and is best known for his book A Sand County Almanac (1949), which has been translated into fourteen languages and has sold more than two million copies.
Environmental sociology is the study of interactions between societies and their natural environment. The field emphasizes the social factors that influence environmental resource management and cause environmental issues, the processes by which these environmental problems are socially constructed and define as social issues, and societal responses to these problems.
The wise use movement in the United States is a loose-knit coalition of groups promoting the expansion of private property rights and reduction of government regulation of publicly held property. This includes advocacy of expanded use by commercial and public interests, seeking increased access to public lands, and often opposition to government intervention. Wise use proponents describe human use of the environment as "stewardship of the land, the water and the air" for the benefit of human beings. The wise use movement arose from opposition to the mainstream environmental movement, claiming it to be radical.
The homestead principle is the principle by which one gains ownership of an unowned natural resource by performing an act of original appropriation. Appropriation could be enacted by putting an unowned resource to active use , joining it with previously acquired property, or by marking it as owned.
Environmentalism or environmental rights is a broad philosophy, ideology, and social movement about supporting life, habitats, and surroundings. While environmentalism focuses more on the environmental and nature-related aspects of green ideology and politics, ecologism combines the ideology of social ecology and environmentalism. Ecologism is more commonly used in continental European languages, while environmentalism is more commonly used in English but the words have slightly different connotations.
Forestry laws govern activities in designated forest lands, most commonly with respect to forest management and timber harvesting. Forestry laws generally adopt management policies for public forest resources, such as multiple use and sustained yield. Forest management is split between private and public management, with public forests being sovereign property of the State. Forestry laws are now considered an international affair.
The commons is the cultural and natural resources accessible to all members of a society, including natural materials such as air, water, and a habitable Earth. These resources are held in common even when owned privately or publicly. Commons can also be understood as natural resources that groups of people manage for individual and collective benefit. Characteristically, this involves a variety of informal norms and values employed for a governance mechanism. Commons can also be defined as a social practice of governing a resource not by state or market but by a community of users that self-governs the resource through institutions that it creates.
The Lockean proviso is a feature of John Locke's labor theory of property which states that whilst individuals have a right to homestead private property from nature by working on it, they can do so only if "there was still enough, and as good left; and more than the yet unprovided could use".
In economics, a common-pool resource (CPR) is a type of good consisting of a natural or human-made resource system, whose size or characteristics makes it costly, but not impossible, to exclude potential beneficiaries from obtaining benefits from its use. Unlike pure public goods, common pool resources face problems of congestion or overuse, because they are subtractable. A common-pool resource typically consists of a core resource, which defines the stock variable, while providing a limited quantity of extractable fringe units, which defines the flow variable. While the core resource is to be protected or nurtured in order to allow for its continuous exploitation, the fringe units can be harvested or consumed.
The labor theory of property is a theory of natural law that holds that property originally comes about by the exertion of labor upon natural resources. The theory has been used to justify the homestead principle, which holds that one may gain whole permanent ownership of an unowned natural resource by performing an act of original appropriation.
The public trust doctrine is the principle that the sovereign holds in trust for public use some resources such as shoreline between the high and low tide lines, regardless of private property ownership.
Property rights are constructs in economics for determining how a resource or economic good is used and owned, which have developed over ancient and modern history, from Abrahamic law to Article 17 of the Universal Declaration of Human Rights. Resources can be owned by individuals, associations, collectives, or governments.
Conservation in the United States can be traced back to the 19th century with the formation of the first National Park. Conservation generally refers to the act of consciously and efficiently using land and/or its natural resources. This can be in the form of setting aside tracts of land for protection from hunting or urban development, or it can take the form of using less resources such as metal, water, or coal. Usually, this process of conservation occurs through or after legislation on local or national levels is passed.
Social ownership is a type of property where an asset is recognized to be in the possession of society as a whole rather than individual members or groups within it. Social ownership of the means of production is the defining characteristic of a socialist economy, and can take the form of community ownership, state ownership, common ownership, employee ownership, cooperative ownership, and citizen ownership of equity. Within the context of socialist economics it refers particularly to the appropriation of the surplus product, produced by the means of production, or the wealth that comes from it, to society at large or the workers themselves. Traditionally, social ownership implied that capital and factor markets would cease to exist under the assumption that market exchanges within the production process would be made redundant if capital goods were owned and integrated by a single entity or network of entities representing society. However, the articulation of models of market socialism where factor markets are utilized for allocating capital goods between socially owned enterprises broadened the definition to include autonomous entities within a market economy.
Rights of nature or Earth rights is a legal and jurisprudential theory that describes inherent rights as associated with ecosystems and species, similar to the concept of fundamental human rights. The rights of nature concept challenges twentieth-century laws as generally grounded in a flawed frame of nature as "resource" to be owned, used, and degraded. Proponents argue that laws grounded in rights of nature direct humanity to act appropriately and in a way consistent with modern, system-based science, which demonstrates that humans and the natural world are fundamentally interconnected.