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richness” and focus on the little non-vascular plants instead of the large vascular
plants for defi ning conservation priorities (Rozzi et al.
2008b
).
If the horizon is “the fi eld of view that covers and encloses all that is visible
from a given point” (Gadamer
2000
, p. 372), then the horizon of meaning defi nes
the world. It even defi nes the selfhood of the person. In this way, the cultural habi-
tat also determines the habits of the co-inhabitant; in turn, this habit infl uences the
natural and cultural habitat. Therefore, “the horizon of meaning is not fi xed but it
is in perpetual motion” (Gadamer
2000
, p. 337). That is, the interests determine
what is to be seen and, in turn, what is seen recreates the interests. For example,
the prevailing interest within the sciences of biological conservation has been the
vertebrate fauna and the vascular fl ora. However, by undertaking their own per-
spective grounded in the Magellanic sub-Antarctic ecoregion, Rozzi and his col-
leagues needed a change of lens with regard to the traditional perspective of
conservation sciences.
In broader terms, every being is exposed within a habitat formed by other co-
inhabitants (Rozzi
2013
). Part of this
biophysical
and
symbolic -linguistic
habitat
is tradition. In the case of extractive economy, the change of perspective has been
toward a tradition that changed the vision from a habitat (or community of co-
inhabitants) toward an object to be exploited. For this reason, Lynn White (
1967
)
insisted on the need for an ethical shift from anthropocentrism to ecocentrism.
That is, to focus the attention on the habits that co-inhabitants have rooted as a
tradition in their habitats. And toward this end, with hermeneutics they will liber-
ate their own horizons of meaning from the pretension of exclusive truth, by test-
ing their own prejudices.
To recognize preconceptions and prejudices, and to see beyond them, enables a
valuation of the mode of conceiving things. Thus, by giving attention to the way of
viewing what is outside ourselves, we can perceive our own horizon of meaning. As
Gadamer has concluded (
2000
, p. 337), this is the context of signifi cant historical
understanding. That is, the attention should be directed toward the
subject that
interprets
reality. Humans project their prejudices when they face any foreign affair,
and they show themselves in these prejudices. The aim is not to discredit their preju-
dices or the tradition to which they belong. Instead, the aim is to gain awareness
about their own prejudices in order to stop considering them as “the only truth.” In
this way, it is possible to keep them restrained and to be aware of them. This con-
tributes to avoiding reductionist positions.
15.3.2
Assuming a Historical Perspective
The second hermeneutical step is to
assume a historical perspective
: the subjects
that interpret the text must understand themselves from traditions of thought and
from the interests of the historical period in which they are immersed.
Now, what would be an understanding of the biosphere that does not reduce it to
mere “soil” and something to be traded in the market? To answer this question it is
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