A classic from Murray Bookchin.
A splendid text with many interesting considerations and anticipations.
From: Post-Scarcity Anarchism, 1971.
In almost every period since the Renaissance, the development of revolutionary thought has been heavily influenced by a branch of science, often in conjunction with a school of philosophy.
Astronomy in the time of Copernicus and Galileo helped to guide a sweeping movement of ideas from the medieval world, riddled by superstition, into one pervaded by a critical rationalism, openly naturalistic and humanistic in outlook. During the Enlightenment — the era that culminated in the Great French Revolution — this liberatory movement of ideas was reinforced by advances in mechanics and mathematics. The Victorian Era was shaken to its very foundations by evolutionary theories in biology and anthropology, by Marx’s reworking of Ricardian economics, and toward its end, by Freudian psychology.
In our own time we have seen the assimilation of these once liberatory sciences by the established social order. Indeed, we have begun to regard science itself as an instrument of control over the thought processes and physical being of man. This distrust of science and of the scientific method is not without justification. “Many sensitive people, especially artists,” observes Abraham Maslow, “are afraid that science besmirches and depresses, that it tears things apart rather than integrating them, thereby killing rather than creating.”  What is perhaps equally important, modern science has lost its critical edge. Largely functional or instrumental in intent, the branches of science that once tore at the chains of man are now used to perpetuate and gild them. Even philosophy has yielded to instrumentalism and tends to be little more than a body of logical contrivances; it is the handmaiden of the computer rather than of the revolutionary.
There is one science, however, that may yet restore and even transcend the liberatory estate of the traditional sciences and philosophies. It passes rather loosely under the name of “ecology” — a term coined by Haeckel a century ago to denote “the investigation of the total relations of the animal both to its inorganic and to its organic environment.”  At first glance Haeckel’s definition is innocuous enough; and ecology narrowly conceived as one of the biological sciences, is often reduced to a variety of biometrics in which field workers focus on food chains and statistical studies of animal populations. There is an ecology of health that would hardly offend the sensibilities of the American Medical Association and a concept of social ecology that would conform to the most well-engineered notions of the New York City Planning Commission.
Broadly conceived, however, ecology deals with the balance of nature. Inasmuch as nature includes man, the science basically deals with the harmonization of nature and man. The explosive implications of an ecological approach arise not only because ecology is intrinsically a critical science — critical on a scale that the most radical systems of political economy have failed to attain — but also because it is an integrative and reconstructive science. This integrative, reconstructive aspect of ecology, carried through to all its implications, leads directly into anarchic areas of social thought. For in the final analysis, it is impossible to achieve a harmonization of man and nature without creating a human community that lives in a lasting balance with its natural environment.