I'd suggest rather we have a mess due to people of limited vision and little concern for the long term viability of the species. Sort of an opposite version of your stance, they would ruin us for short term gain, you would ruin us for the sake of a doomed planet.
If humans were really concerned about the long term viability of humanity, we would be creating laws that limit birth rates to get human numbers down. We'd have laws that limit affluence and use of technology to keep things more sustainable. In short, we'd shift to a negative growth scenario for a while so we could get things to a level where we could have a no-growth (sustainable) scenario.
Besides, the planet isn't doomed. That's nonsense talk. By the time the planet is actually doomed due to the expansion of the sun, humans will be long gone one way or another.... either by extinction or by evolution. Nothing lasts forever. I'm just not a fan of the geological legacy of the human species being mass genocide. Seriously not cool, man.
Also, desire for your people to continue on isn't anthropcentrism, it is survival. That is life, that is nature. Living things fight to live on.
Humanity's behavior has gone well past mere survival, though. It has systematically increased its flourishing well beyond what is necessary for survival. It has accomplished this at the expense of other persons. Are you familiar with various philosophies in environmental ethics? Say, deep ecology?
Maybe take a look at that, if you haven't. Some of your other comments suggest to me that you are making a straw person of my outlook. Bottom line is that I am very, very not okay with humans being the cause of a sixth mass extinction event on this planet. Doubly so if the rationalization for that is selfish anthropocentrism (which it usually is). Human survival and flourishing does not require planetary genocide.
The Deep Ecology Platform
1. The well-being and flourishing of human and nonhuman life on Earth have value in themselves (synonyms: inherent worth, intrinsic value, inherent value). These values are independent of the usefulness of the nonhuman world for human purposes.
2. Richness and diversity of life forms contribute to the realization of these values and are also values in themselves.
3. Humans have no right to reduce this richness and diversity except to satisfy vital needs.
4. Present human interference with the nonhuman world is excessive, and the situation is rapidly worsening.
5. The flourishing of human life and cultures is compatible with a substantial decrease of the human population. The flourishing of nonhuman life requires such a decrease.
6. Policies must therefore be changed. The changes in policies affect basic economic, technological, and ideological structures. The resulting state of affairs will be deeply different from the present.
7. The ideological change is mainly that of appreciating life quality (dwelling in situations of inherent worth) rather than adhering to an increasingly higher standard of living. There will be a profound awareness of the difference between big and great.
8. Those who subscribe to the foregoing points have an obligation directly or indirectly to participate in the attempt to implement the necessary changes.
Foundation For Deep Ecology | The Deep Ecology Platform
This sort of environmental ethic would support the notion of a no-growth economy. And by no-growth, we really mean more of a reciprocated give-and-take that doesn't involve stampeding all over the vital needs of other persons. 1. The well-being and flourishing of human and nonhuman life on Earth have value in themselves (synonyms: inherent worth, intrinsic value, inherent value). These values are independent of the usefulness of the nonhuman world for human purposes.
2. Richness and diversity of life forms contribute to the realization of these values and are also values in themselves.
3. Humans have no right to reduce this richness and diversity except to satisfy vital needs.
4. Present human interference with the nonhuman world is excessive, and the situation is rapidly worsening.
5. The flourishing of human life and cultures is compatible with a substantial decrease of the human population. The flourishing of nonhuman life requires such a decrease.
6. Policies must therefore be changed. The changes in policies affect basic economic, technological, and ideological structures. The resulting state of affairs will be deeply different from the present.
7. The ideological change is mainly that of appreciating life quality (dwelling in situations of inherent worth) rather than adhering to an increasingly higher standard of living. There will be a profound awareness of the difference between big and great.
8. Those who subscribe to the foregoing points have an obligation directly or indirectly to participate in the attempt to implement the necessary changes.
Foundation For Deep Ecology | The Deep Ecology Platform
Ah yes, God forbid we go to Mars and turn it into a desolate, barren wasteland.
Do tell, what are the ethical concerns involved in gathering resources from lifeless rocks?
Remember that you're talking to an animist who is a polytheistic pantheist. "Lifeless rocks" do not lack value or spirit to me like they apparently do for you. They are already ethical subjects by default for someone like me. Like the Native Americans of my country, I see the "inanimate" land itself as sacred. There is no reason for me not to extend that same courtesy to other worlds. This does not mean humans cannot take from the sacred, but there is a great deal more consideration than there would be for someone who is not an animist. Again, these issues are treated at length via the branch of philosophy called environmental ethics. It's also addressed in various religious teachings, especially those of nature-based religions like mine.