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Journal articles on the topic 'Arne Naess'

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Published: 4 June 2021

Last updated: 11 March 2023

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1

Martin, Wayne, and Kristian Bjørkdahl. "Arne Dekke Eide Naess." Inquiry 54, no. 1 (2011): 1. http://dx.doi.org/10.1080/0020174x.2011.542942.

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2

Hannay, Alastair. "Arne Naess (1912–2009)." Inquiry 52, no. 3 (2009): 306–7. http://dx.doi.org/10.1080/00201740902917176.

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Troiano, Ambra. "Arne Naess: A Tragic Ecosophy." ETHICS IN PROGRESS 10, no. 1 (2019): 142–52. http://dx.doi.org/10.14746/eip.2019.1.11.

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Arne Naess was one of the first philosopher who try to find out a way to resolve the ecological crisis through philosophy. By analysing some of the main point of Naess‘ philosophy, the essay shows that his main interest was to legitimize the ecological movement. Philosophy becomes a political instrument and assumes a tragical character, because it takes on an impossible project. For Naess philosophy should provide a new total view to change man‘s attitude to nature. This analysis could help us to find out some critical points of a philosophy that try to be useful in the ecological crisis.

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Chapman, Siobhan. "Arne Naess and Empirical Semantics." Inquiry 54, no. 1 (2011): 18–30. http://dx.doi.org/10.1080/0020174x.2011.542946.

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Galtung, Johan. "Arne Naess, Peace and Gandhi." Inquiry 54, no. 1 (2011): 31–41. http://dx.doi.org/10.1080/0020174x.2011.542948.

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6

Hoefel, João Luiz. "Arne Naesse e os oito pontos da ecologia profunda." Tematicas 4, no. 7 (1996): 69–89. http://dx.doi.org/10.20396/tematicas.v4i7.12404.

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Neste artigo procuramos apresentar as idéias básicas da Ecologia Profunda, em especial a abordagem desenvolvida por Arne Naess, bem como elaborar algumas considerações sobre as diferenças que tem sido apontadas por Naess e outros autores entre a Ecologia Profunda e a Superficial.

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7

Ohoiwutun, Barnabas. "Agama dan Alam dari Perspektif Arne Naess." Media (Jurnal Filsafat dan Teologi) 3, no. 1 (2022): 1–12. http://dx.doi.org/10.53396/media.v3i1.72.

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This article aims to explain on Arne Naess’ notion of relation between religion and nature. For Naess, relation between religion and nature has double face. On the one hand, religion is a good source for human being in understanding nature and himself. Religion teaches man how to creates a mutual relation with nature. On the other hand, religion is also the source of ecological crisis since through biblical interpretation which is anthropological oriented gives man knowledge and power to control even exploits nature wantonly. Therefore, to stop ecological crisis we need to shift our anthropolo

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8

Witoszek, Nina. "Arne Naess and the Norwegian Nature Tradition." Worldviews: Global Religions, Culture, and Ecology 1, no. 1 (1997): 57–73. http://dx.doi.org/10.1163/156853597x00218.

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AbstractThe current debate on the sources, meaning and implications of Arne Naess's Deep Ecology often refers to Spinoza, Gandhi and Socrates as the main inspirations of his vision. This essay explores the less familiar, Norwegian sources of Næss's thought and its rootedness in the Scandinavian Enlightenment. The context of the native tradition illuminates both the underlying central values of Deep Ecology - and its famous inconsistencies.

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9

Light, Andrew. "Deep socialism? An interview with Arne Naess*." Capitalism Nature Socialism 8, no. 1 (1997): 69–85. http://dx.doi.org/10.1080/10455759709358723.

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Flipo, Fabrice. "Arne Naess et l'écologie politique de nos communautés." Mouvements 60, no. 4 (2009): 158. http://dx.doi.org/10.3917/mouv.060.0158.

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11

Smith, Mick. "Avalanches and Snowballs A Reply to Arne Naess." Environmental Ethics 23, no. 2 (2001): 223–24. http://dx.doi.org/10.5840/enviroethics200123233.

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12

Diehm, Christian. "Arne Naess and the Task of Gestalt Ontology." Environmental Ethics 28, no. 1 (2006): 21–35. http://dx.doi.org/10.5840/enviroethics200628137.

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Cavazza, Elisa. "Environmental Ethics as a Question of Environmental Ontology: Naess’ Ecosophy T and Buddhist Traditions." De Ethica 1, no. 2 (2014): 23–48. http://dx.doi.org/10.3384/de-ethica.2001-8819.141223.

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Arne Naess included several references to Buddhist teachings in his ecophilosophy. I suggest an inquiry into and interpretation of the Buddhist sources of Naess’ proposal, in order to understand the role Buddhist elements play in it, and how they can offer a further understanding of central elements in Naess’ ecosophy. The focus is on the union of theory, worldview and practice, which lies at the core of both fields. A particular emphasis is placed on the idea that only a change of outlook on the nature of reality can promote an ethical transformation. In Naess’ approach, the ecological crisis

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14

Meurs, Boris van. "Deep Ecology and Nature: Naess, Spinoza, Schelling." Trumpeter 35, no. 1 (2020): 3–21. http://dx.doi.org/10.7202/1068481ar.

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In this article I will critically engage with Arne Naess's Deep Ecological appropriation of Spinoza's concept of Nature. I will argue that Naess falsely opposes the creative and created aspects of Nature, rather than thinking these two in concord. Because of this, his concept of Nature falls apart into two realms, which makes it impossible to think of Nature as one united whole. I will discuss the problems this leads to then propose that Schelling's philosophy of Nature is more apt as a Deep Ecological philosophy. Schelling's concept of Nature explicitly defines Nature as the identity of produ

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15

Bulla Caraballo, Germán Ulises. "La ética como cultivo de habilidades." Magistro 4, no. 7 (2010): 61. http://dx.doi.org/10.15332/s2011-8643.2010.0007.03.

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Se propone que la materia de la ética filosófica son las habilidades y losmundos fenomenológicos que estas producen, y se enmarca el discursoético dentro de esta concepción. Se presentan tres ejemplos de habilidadeséticas: la formalización de sistemas de creencias, y el discurso no-violentode Arne Naess; y la comprensión sistémica responsable de Stafford Beer.

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Ohoiwutun, Barnabas. "Kedudukan dan Peran Manusia dalam Alam: Tanggapan atas Kritik Al Gore terhadap Arne Naess." Jurnal Ledalero 20, no. 1 (2021): 67. http://dx.doi.org/10.31385/jl.v20i1.214.67-81.

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<em><em>This articleaims to respond Al Gore’s critics onArne Naess’ concept of deep ecology. ForAl Gore, deep ecology of ArneNaesshas reduced the position and the role of human being in nature. The reason is becauseNaess’s deep ecologyis assumed to see human being as the source of destruction on earth and alien which is not part of nature; it grasps man as creature without ability to think and to have free will; and it has no solution for current ecological crisis. Naess, in constrast, comprehends human beings as good in himself, part of nature, and a unique creature. Because of th

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17

Griffiths, Joanna. "THE VARIETIES OF NATURE EXPERIENCE." Worldviews: Global Religions, Culture, and Ecology 6, no. 3 (2002): 253–75. http://dx.doi.org/10.1163/156853502320915375.

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AbstractThis paper focuses on the assertion of the Norwegian philosopher Arne Naess (1989: 20) that "ethics follow from how we experience the world." I discuss what the statement might mean when applied to Naessian Deep Ecology. There follows a discussion of the close cohesion between experience and practice in Naessian thought. I attend to Naess's descriptions of the relationship between mystical nature experience and "ecological enlightenment," in which he suggests that an intense union with nature will lead the experiencing individual to enact Deep Ecological thought, as Naess formulates it

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18

Cheney, Jim. "Arne Naess: Ecology, Community and Lifestyle: Outline of an Ecosophy." Environmental Ethics 13, no. 3 (1991): 263–73. http://dx.doi.org/10.5840/enviroethics199113344.

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19

Witoszek, Nina, and Martin Lee Mueller. "Deep Ecology." Worldviews 21, no. 3 (2017): 209–17. http://dx.doi.org/10.1163/15685357-02103001.

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This introductory chapter interrogates the intellectual robustness and mobilizing potential of Arne Naess’s deep ecology in the 21st century. Our contention is that deep ecology is not a spent force, as some influential Western philosophers argue in this volume. On the contrary, ecophilosophy has left a legacy which remains a significant part of the ongoing cultural innovation for a sustainable future. As several essays in this collection show, Arne Naess’ thought feeds into new, science-based visions of the relationship between humans and nature. More importantly, it has got a new lease of li

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20

Campos, Pedro Celso. "ECOLOGIA HUMANA: O PRESSUPOSTO DA ÉTICA NA PRESERVAÇÃO DO MEIO AMBIENTE BREVE HISTÓRIA SOBRE ORIGENS E CONCEITOS DO MOVIMENTO AMBIENTALISTA." Perspectiva Teológica 40, no. 112 (2010): 343. http://dx.doi.org/10.20911/21768757v40n112p343/2008.

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Antigos documentos revelam que a preocupação com a ecologia não é fato recente. Há referências até mesmo no Antigo Testamento. Há intervenções sublimes de Santo Agostinho, Francisco de Assis, Erasmo de Roterdam. Mais recentemente, no séc. XIX, debate-se a ecologia profunda, através de Teilhard de Chardin e, depois, com Aldo Leopoldo (1940), Arne Naess (1970) etc. Em nossos dias, o debate sobre a vida, a sustentabilidade, está permanentemente visível na mídia, nas reuniões da ONU etc. Este artigo pretende indagar sobre o papel da Ética como recurso fundamental nesta discussão, concebendo Étic

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21

Chapman, Siobhan. "The experimental and the empirical: Arne Naess' statistical approach to philosophy." British Journal for the History of Philosophy 26, no. 5 (2017): 961–81. http://dx.doi.org/10.1080/09608788.2017.1336075.

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22

Uebel, Thomas. "“A Kind of Metaphysician”: Arne Naess from Logical Empiricism to Ecophilosophy." Inquiry 54, no. 1 (2011): 78–109. http://dx.doi.org/10.1080/0020174x.2011.542944.

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23

Gudynas, Eduardo. "Deep Ecologies in the Highlands and Rainforests." Worldviews 21, no. 3 (2017): 262–75. http://dx.doi.org/10.1163/15685357-02103005.

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In the Andean and Amazonian regions of South America new environmental ethics have emerged that postulate intrinsic values in the non-human. These biocentrisms do not derive directly from the deep ecology of Arne Naess, presenting several differences, but there are also important similarities, which are briefly noted. Southern biocentrism recognizes the rights of Nature but does so in an intercultural perspective, is much more politicized, and is part of ‘ontological openings’ to alternatives of ecological community that go beyond modernity.

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24

Anker, Peder, and Nina Witoszek. "The Dream of the Biocentric Community and the Structure of Utopias1." Worldviews: Global Religions, Culture, and Ecology 2, no. 3 (1998): 239–56. http://dx.doi.org/10.1163/156853598x00235.

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AbstractThis paper examines the ideal of community as imagined by Arne Naess and the Deep Ecology Movement. In particular the authors address such questions as: Is pluralism of lifestyles reconcilable with the main ideas of the biocentric community? Is liberal justice possible within it? And how realistic is the proposal of education towards a 'biocentric identity'? The analysis shows that, while the deep ecological vision is by no means 'fascist' as some of its critics insist, its inconsistencies, silences and omissions point to an incomplete project which has a dystopian conclusion written i

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25

McIntosh, Robert P. "Ecology, Community and Lifestyle: Outline of an Ecosophy. Arne Naess , David Rothenberg." Quarterly Review of Biology 64, no. 4 (1989): 532. http://dx.doi.org/10.1086/416559.

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26

Bostad, Inga. "The Life and Learning of Arne Naess: Scepticism as a Survival Strategy." Inquiry 54, no. 1 (2011): 42–51. http://dx.doi.org/10.1080/0020174x.2011.542945.

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27

Escalante Beltrán, Soledad. "ecología profunda en respuesta a la crisis ambiental." Sílex 9, no. 2 (2019): 31–44. http://dx.doi.org/10.53870/silex.20199248.

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Este artículo explora las ideas de Arne Naess sobre el cambio de paradigma entre una ética antropocéntrica hacia una ética biocéntrica en el marco de una ecología profunda que contrasta con una superficial. Estudiamos algunos casos en América Latina para establecer el vínculo entre el colonialismo y la depredación ecológica, así como la deshumanización de lo indígena. Desde el punto de vista de la de-colonización, también es importante considerar la teoría crítica del pensamiento post-hegeliano, reflejada en los pensadores de la Escuela de Frankfurt. Podemos considerar que la crítica a la mode

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28

Escalante Beltrán, Soledad. "ECOLOGÍA PROFUNDA EN RESPUESTA A LA CRISIS AMBIENTAL: PENSANDO EL MEDIO AMBIENTE DESDE AMÉRICA LATINA." Sílex 9, no. 2 (2019): 31–44. http://dx.doi.org/10.53870/uarm2019.n248.

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Este artículo explora las ideas de Arne Naess sobre el cambio de paradigma entre una ética antropocéntrica hacia una ética biocéntrica en el marco de una ecología profunda que contrasta con una superficial. Estudiamos algunos casos en América Latina para establecer el vínculo entre el colonialismo y la depredación ecológica, así como la deshumanización de lo indígena. Desde el punto de vista de la de-colonización, también es importante considerar la teoría crítica del pensamiento post-hegeliano, reflejada en los pensadores de la Escuela de Frankfurt. Podemos considerar que la crítica a la mode

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29

KRISNA ADITYA, I. G. N. AGUNG. "PERGUB BALI NOMOR 97 TAHUN 2018 DALAM PARADIGMA ETIKA EKOSENTRISME." Jurnal Ilmiah Widya Sosiopolitika 1, no. 2 (2019): 109. http://dx.doi.org/10.24843/jiwsp.2019.v01.i02.p05.

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ABSTRAK Pembatasan penggunaan plastik sekali pakai melalui Peraturan Gubernur Bali nomor 97 tahun 2018 dijelaskan melalui etika ekosentrisme bertujuan untuk menganalisis aspek normatif, kebijakan dan gaya hidup yang bersahabat dengan ekologi. Metode analisis wacana kritis digunakan untuk memperoleh kognisi sosial sebagai penghubung struktur meso antara teks dengan konteks. Cerminan paradigma ekosentrisme diwujudkan dalam Pasal 2 mengenai pedoman Pemerintah dalam merumuskan kebijakan teknis. Platform aksi filosofi ekosofi Arne Naess dijelaskan dalam 8 platform yang relevan dengan pasal di

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30

Kim Seong Soo. "Ethnic culture and The Lord of the Rings - Middle - earth and Arne Naess." Studies in Philosophy East-West ll, no. 81 (2016): 609–35. http://dx.doi.org/10.15841/kspew..81.201609.609.

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31

Breivik, Gunnar. "What would a deep ecological sport look like? The example of Arne Naess." Journal of the Philosophy of Sport 46, no. 1 (2019): 63–81. http://dx.doi.org/10.1080/00948705.2019.1566003.

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32

Radler, Jan. "Neurath’s Congestions, Depth of Intention, and Precization: Arne Naess and His Viennese Heritage." HOPOS: The Journal of the International Society for the History of Philosophy of Science 3, no. 1 (2013): 59–90. http://dx.doi.org/10.1086/667986.

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33

Pynn, Tom. "Review of Life's Philosophy: Reason and Feelings in a Deeper World by Arne Naess." Ecopsychology 1, no. 4 (2009): 203–5. http://dx.doi.org/10.1089/eco.2009.0055.

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34

Diehm, Christian. "ARNE NAESS, VAL PLUMWOOD, AND DEEP ECOLOGICAL SUBJECTIVITYA CONTRIBUTION TO THE ?DEEP ECOLOGY-ECOFEMINISM DEBATE?" Ethics & the Environment 7, no. 1 (2002): 24–38. http://dx.doi.org/10.2979/ete.2002.7.1.24.

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35

Pommier, Éric. "La réalisation de soi au prisme de la philosophie de la nature de Arne Naess." Alter, no. 26 (December 31, 2018): 123–42. http://dx.doi.org/10.4000/alter.613.

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36

Howe, Benjamin. "Was Arne Naess Recognized as the Founder of Deep Ecology Prematurely? Semantics and Environmental Philosophy." Environmental Ethics 32, no. 4 (2010): 369–83. http://dx.doi.org/10.5840/enviroethics201032441.

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37

Lungeli, Dipak. "Human Embeddedness with Nature: An Ecocritical Reading of Some Mundhums in Limbu Culture." Outlook: Journal of English Studies 11 (July 1, 2020): 14–23. http://dx.doi.org/10.3126/ojes.v11i0.36313.

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Mundhums as philosophies of life in Limbu culture view human beings and nature, in both terrestrial and celestial sphere as part of large and embedded ecological family sharing common heritage and ancestries. Human-nature relationship described in Imansing Chemjong’s collection of Kirat Mundhum Khahun and Bairagi Kaila’s collections of Mujingna- Kheyangna Mundhum, Lahadangna-Suhampheba Mundhum,Tangsing Takma Mundhum, Namsami-Kesami Mundhum and the references of Pajaiba Mundhum, Luplinama Adannama Mundhum,Thimjik Mundhum show how human beings in the dynamics of affect and affected by, integrate

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38

Darius, Fábio Augusto, and Thiago Abdala Barnabé. "DEEP ECOLOGY." Kerygma 15, no. 2 (2021): 50–63. http://dx.doi.org/10.19141/1809-2454.kerygma.v15.n2.p50-63.

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O estudo da ecologia baseia-se nas interações entre os diversos organismos vivos em uma rede conectada chamada ecossistema. O termo foi cunhado em 1866 pelo biólogo alemão Ernst Haeckel como um estudo sistemático da inter-relação dos seres vivos na terra. Contudo, a partir do século 20, os impactos socioambientais herdados pela idade moderna, começaram a se tornar amplamente perceptíveis e criticados. Com isso, a partir desse instante, diversos movimentos ambientais surgiram, pautados em temáticas de sustentabilidade e consciência ambiental. Nesse sentido, este estudo tem o objetivo de verific

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Satmaidi, Edra. "KONSEP DEEP ECOLOGY DALAM PENGATURAN HUKUM LINGKUNGAN." Supremasi Hukum: Jurnal Penelitian Hukum 24, no. 2 (2017): 192–05. http://dx.doi.org/10.33369/jsh.24.2.192-105.

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AbstractDamage and pollution of the environment is driven by the dominance of anthropocentric concepts in environmental and natural resources management that are backed-up by the sectoral and partial regulations more to prioritize aspects of economic development but ignoring the sustainability of the environment. The concept of Deep Ecology’s Arne Naess fight for the sustainability of ecological communities. In the concept of Deep Ecology, protection and saving the environment by humans basically moved from the awareness that humans are part of nature and environmental sustainability intended

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40

diZerega, Gus. "Deep Ecology and Liberalism: The Greener Implications of Evolutionary Liberal Theory." Review of Politics 58, no. 4 (1996): 699–734. http://dx.doi.org/10.1017/s003467050002043x.

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Liberalism and Deep Ecology are usually regarded as mutually exclusive. However, the “evolutionary” tradition of liberal thought, rooted in David Hume and Adam Smith, and including Michael Polanyi and F. A. Hayek, provides a foundation for their reconciliation. Linkage is through Hume and Smith's conception of sympathy, which today means empathy. For Hume, sympathy extends into the animal realm. Sympathy is essential for certain scientific work, and provides an foundation for both liberal and ecological ethics. Deep ecologists such as Arne Naess use the same concept. Linkage is first to biocen

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Song, Tae-Hyeon. "Life, Ecology, and Anthropocentricism: A Review of Murray Bookchin"s Criticism on Deep Ecology of Arne Naess." Trans-Humanities 11, no. 1 (2018): 29–45. http://dx.doi.org/10.35651/th.2018.02.11.1.29.

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42

Diehm, Christian. "Arne Naess, Val Plumwood, and Deep Ecological Subjectivity: A Contribution to the "Deep Ecology-Ecofeminism Debate"." Ethics & the Environment 7, no. 1 (2002): 24–38. http://dx.doi.org/10.1353/een.2002.0003.

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43

Jaromi, Stanisław. "O trudnych pytaniach, ludziach i (pozostałej) przyrodzie: ekologia głęboka a ochrona przyrody." Studia Ecologiae et Bioethicae 2, no. 1 (2004): 107–22. http://dx.doi.org/10.21697/seb.2004.2.1.05.

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Today people seem to have endless consumption needs while the world we live in is finite with limited resources. This easily leads to an ecological crisis. Arne Naess and different representatives of current „deep ecology" ask and explain „ecological wisdom "in an attempt to find a solution for this crisis. This situation considers the basic dispute between the choice of human lifestyles, such as affirming the value of personal wealth, against the best interest of nature and natural resources. It is asked: What are the implications between the growth of consumption and the exploitation of natu

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44

Pereira Varanda, Maria Isabel. "NOVOS PARADIGMAS ECOTEOLÓGICOS EM TEMPOS DE RISCO: CIÊNCIA E ECOLOGIA EM DIÁLOGO COM A TEOLOGIA." Perspectiva Teológica 54, no. 2 (2022): 443. http://dx.doi.org/10.20911/21768757v54n2p443/2022.

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Este estudo identifica uma série de questões epistemológicas e fenomenológicas que convocam a ecologia e a teologia e que têm a ver com as experiências sistémicas de falência, desintegração e desmoronamento da vida quotidiana e da própria sobrevivência da vida no planeta terra, no século XXI. Procura discernir novos paradigmas com valor heurístico e operante nos processos de viragem civilizacional; novos paradigmas como lentes para melhor detetar-sentir-conhecer o planeta e a vida no planeta, numa linha de sobrevivência, de homeostasia e de salvação da realidade total. Tendo como "coerenciador

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45

Singh, Rana P. B. "Environmental Ethics and Sustainability in Indian Thought." Journal of Indian Philosophy and Religion 26 (2021): 55–87. http://dx.doi.org/10.5840/jipr2021263.

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Religion (dharma) plays a vital role in the Hindu (Sanatana) quest for understanding and practicing harmony between nature and humanity that result into the formation of a cosmological awakening, i.e. 'transcending the universe.' The importance and applicability of such new consciousness is a sign in promoting global humanism in the 21st century, where environmental ethics and sustainability are the wheels of making the future more humane and peaceful. Arne Naess, who coined the term 'deep ecology' conceiving humankind as an integral part of its environment, gives credit to Gandhi. Gandhi’s co

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Islamiati, Dewi Fortuna, and Putra Pratama Saputra. "Analisis Fenomena Tren Green Lifestyle Pada Mahasiswa Universitas Bangka Belitung." Jurnal Studi Inovasi 1, no. 2 (2021): 30–38. http://dx.doi.org/10.52000/jsi.v1i2.22.

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Penelitian ini mengkaji tentang Analisis Tren Green Lifestyle Pada Mahasiswa Universitas Bangka Belitung. Tujuan dari penelitian ini adalah untuk mengidentifikasi dan mendeskripsikan faktor yang mempengaruhi tren green lifestyle pada mahasiswa Universitas Bangka Belitung. Metode yang digunakan dalam penelitian ini adalah metode kualitatif dengan pendekatan analisis deskriptif. Teknik pengumpulan data yang digunakan adalah dengan melakukan observasi, wawancara lansung dan dokumentasi. Teori yang digunakan dalam penelitian ini guna menganalisis permasalahan dalam penelitian ini adalah teori ekos

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47

Resende, Júlio, and Michèle Sato. "A meditação na educação e a ecologia profunda." AmbientalMENTEsustentable 25, no. 1 (2018): 41–58. http://dx.doi.org/10.17979/ams.2018.25.1.4649.

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A Modernidade dirigiu-se no privilégio às técnicas, negligenciando outras dimensões subjetivas, como os valores humanos, conceitos de felicidade, espiritualidade ou sentimentos. No labirinto da excessiva racionalidade, alguns buscam alguma saída que possibilite novas respostas à liberdade e às reflexões existenciais, que não se resumem na lógica, mas também em sentidos, crenças ou espiritualidades. A educação pode ter um destacado papel mais integrador, aliando o diálogo entre os conceitos e os afetos. O norueguês Arne Naess postulou uma ecologia profunda que não ficasse à superfície das coisa

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Dahal, Madhav Prasad. "Fellow Creatures in War with Humans: Status Quo Struggle in Alfred Hitchcock’s The Birds." KMC Journal 4, no. 2 (2022): 78–88. http://dx.doi.org/10.3126/kmcj.v4i2.47740.

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This article examines the intricate matrix of human and non-human relations to explore the symbolic essence of war of birds with the humanity in Alfred Hitchcock’s movie ‘The Birds’. This movie contains a plot in which nature strikes back to humanity. The everyday life is terrorized by the flocks of birds that attack people forcing them to think of their hostile relationship with other creatures. The study concentrates on exploring the reasons of havoc caused by the mute creatures, specially the birds that behave strangely. It analyses the film from an ecocritical insight envisioned by the the

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Gautam, Rajiv. "The Nature-Human Relationship: An Ecocritical Reading of Self in Keats’ Poem." SCHOLARS: Journal of Arts & Humanities 3, no. 2 (2021): 116–24. http://dx.doi.org/10.3126/sjah.v3i2.39432.

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This study analyzes the fusion of self and nature in John Keats's ode "Ode to a Nightingale" from ecocritical perspective. To do so, the ecocritical insights envisioned by Arne Naess, Bill Devall, George Sessions and Timothy W. Luke have been used as theoretical parameters to analyze the primary text. As the focus of the deep ecological trend, the uniformity between the human self and nature is represented in this text. This uniformity restores the significance of realizing the self with nature. This realization leads to the fusion. The fusion combines harmonious relationship between the self

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Dhofarudin, Fatchu, and Fajria Noviana. "From Shallow to Deep Ecology in Hayao Miyazaki’s Ponyo on the Cliff by the Sea." E3S Web of Conferences 359 (2022): 02010. http://dx.doi.org/10.1051/e3sconf/202235902010.

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The issue of the environment is still an existing topic until now. People from all around the world are still voicing their concern about conservation efforts to fight against pollution and resource depletion. These efforts are also often raised in literary works. One of the literary works considered to focus on the environment and the theme of ecology is the anime Ponyo on the Cliff by the Sea, directed by Hayao Miyazaki. Thus, this study focuses on the representation of changes in environmental virtue ethics applied in mentioned anime. This study applies the theory of deep ecology and shallo

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