hat deep ecology likes to include that which can be classified as non-living such as bodies of water and landscapes. Essentially, "the presence of inherent value in a natural object is independent of any awareness, interest, or appreciation of it by a conscious being." (EE p.147)
             Another principle states that the diversity of life forms contributes to our appreciation of their value, but again, they also have values in and of themselves. The ecological field worker (persons with first hand experience with life forms) is highly aware of this. "To the ecological field worker, the equal right to live and blossom is an intuitively clear and obvious value axiom. Unfortunately, most humans limit this care for humans only, which is a terrible 'anthropocentrism.' Modern society has done much to prevent us from relationships with non-human life and thus contributed to our own loss. Diversity improves chances of survival by means of creating new ways to live in many different forms. Deep ecology likes to reevaluate the concept of survival of the fittest to one that preaches harmonious coexistence instead killing and domination. Again, this idea is included in the context of human culture and economy. " 'Live and let live' is a more powerful ecological principle than 'Either you or me' " (EE p.135)
             Sessions and Naess make it another principle that humans have no right to reduce richness and diversity of life, except to fulfill vital needs.
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