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Journal articles on the topic 'Deep ecology'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Darius, Fábio Augusto, and Thiago Abdala Barnabé. "DEEP ECOLOGY." Kerygma 15, no. 2 (February 23, 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 verificar a perspectiva ecológica contemporânea, a partir das vertentes do movimento denominado Deep ecology. Para tanto, foi empreendida pesquisa bibliográfica para fomentar a compreensão histórica e filosófica da ecologia, bem como para o entendimento da origem da Deep ecology e suas supostas perspectivas teosóficas. Em 1970, o filósofo escandinavo Arne Naess (1912-2009) estabeleceu, com base nos pensamentos de Baruch Spinoza e outros filósofos, uma linha de pensamento sobre a responsabilidade humana em relação à natureza. Sua filosofia, buscava estipular uma ecologia profunda, a qual reestruturasse as concepções ecológicas modernas e antropocêntricas. Portanto, espera-se compreender as mudanças da concepção ecológica na história visando os impactos ambientais causados no século 19 e 20 enquanto pano de fundo histórico para melhor percepção da perspectiva da Deep ecology, a partir da década de 1970. Ainda se conclui incipientemente que o pensamento proposto por Naess estabelece, hoje, medidas ecológicas sustentáveis e eficazes para uma melhor cidadania planetária.

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2

Zimmerman, Michael E. "Deep Ecology." International Philosophical Quarterly 26, no. 2 (1986): 195–98. http://dx.doi.org/10.5840/ipq198626214.

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3

Mijač, Sandra, Goran Slivšek, and Anica Džajić. "Deep Ecology." Southeastern European medical journal 6, no. 1 (April 27, 2022): 129–39. http://dx.doi.org/10.26332/seemedj.v6i1.219.

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Deep ecology emphasizes the importance of the ecological problems as a practical issue, and its importance is in changing the human understanding of everything, including even man’s understanding of who he is.The aim of this paper was to present deep ecology, what it represents and how it has become a significant ecological movement of the 20th century and to indicate the connection between bioethics as new environmental ethics and deep ecology, as well as other environmental movements which, in the contextualization of bioethics, emphasize changing the outlook on life, giving a better knowledge of it, and allowing questioning of social actions and looking at events from different aspects. The idea is to emphasize that man is not only an active, but also a responsible being which is capable of making a paradigm shift in responsibility, and therefore, taking responsibility for all life on Earth.Content analysis and comparative method were introduced and applied for the requirements of making this review.Based on the obtained results, the review points to the need to create new ethics which could introduce a general value system for all living and non-living things - a paradigm shift involving man as part of nature and not opposed to it, and to successfully address these complex issues. It will take a profound shift in human consciousness to fully comprehend that it is not only plants and animals that need a safe habitat - because they can live without humans, but humans cannot live without them.

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4

Dobson, Andrew. "Deep Ecology." Cogito 3, no. 1 (1989): 41–46. http://dx.doi.org/10.5840/cogito1989315.

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5

McLaughlin, Andrew. "Deep Ecology." Philosophical Inquiry 8, no. 3 (1986): 188. http://dx.doi.org/10.5840/philinquiry198683/413.

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6

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 life in the South, where biocentric cosmovisions play an ever more important role, not just in philosophical, but political debates which have an impact on Latin America’s future.

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7

CARTER, ALAN. "DEEP ECOLOGY OR SOCIAL ECOLOGY?" Heythrop Journal 36, no. 3 (July 1995): 328–50. http://dx.doi.org/10.1111/j.1468-2265.1995.tb00992.x.

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8

Lussier, Mark S. "Blake's Deep Ecology." Studies in Romanticism 35, no. 3 (1996): 393. http://dx.doi.org/10.2307/25601181.

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9

Duckert, Lowell. "Pericles's Deep Ecology." SEL Studies in English Literature 1500-1900 59, no. 2 (2019): 367–81. http://dx.doi.org/10.1353/sel.2019.0017.

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10

Breyman, Steve. "Deep Ecological Science." Bulletin of Science, Technology & Society 18, no. 5 (October 1998): 325–32. http://dx.doi.org/10.1177/027046769801800503.

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Deep ecology's biocentric philosophy rejects the anthropocentrism of mainstream environmentalism. Biocentrism holds that all life has inherent value and, as such, is worthy of respect and protection. Deep ecology's action strategy emerges from disgust with the compromises made by mainstream environmentalism. Deep ecologists tend toward confrontational actions such as blockades, “tree sits,” and “ecotage” (“monkey wrenching” or covert direct action). Earth First! in the United States, and Rainforest Action Network at the international level, are two well-known deep ecology groups. Bound together in a complex relationship, deep ecology is both dependent on and antagonistic toward the life sciences. As yet, there is no explicit, deep ecological statement for scientific reform. But there have been scientific developments cheering to deep ecologists, including the development and growth of the new field of conservation biology. This article begins to outline the reforms necessary to bring establishment science closer to radical ecological principles.

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11

Watson, Richard A. "George Bradford: How Deep is Deep Ecology? and Return of the Son of Deep Ecology." Environmental Ethics 12, no. 4 (1990): 371–74. http://dx.doi.org/10.5840/enviroethics199012434.

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12

Valera, Luca. "Depth, Ecology, and the Deep Ecology Movement." Environmental Ethics 41, no. 4 (2019): 293–303. http://dx.doi.org/10.5840/enviroethics201941437.

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The aim of this paper is to focus on the idea of depth developed by Arne Næss, which is related both to his research methodology and some of its anthropological/cosmological implications. Far from being purely a psychological dimension (as argued by Warwick Fox), in Næss’s perspective, the subject of depth is a methodological and ontological issue that underpins and lays the framework for the deep ecology movement. We cannot interpret the question of “depth” without considering the “relational ontology” that he himself has developed in which the “ecological self” is viewed as a “relational union within the total field.” Based on this point of view, I propose that we are able to reinterpret the history of the deep ecology movement and its future, while rereading its politics, from the issue of depth.

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13

Diehm. "Darwin and Deep Ecology." Ethics and the Environment 19, no. 1 (2014): 73. http://dx.doi.org/10.2979/ethicsenviro.19.1.73.

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14

Carson, Walter P., and Stefan Schnitzer. "Nouragues: Deep Rainforest Ecology." Ecology 84, no. 5 (May 2003): 1340–41. http://dx.doi.org/10.1890/0012-9658(2003)084[1340:ndre]2.0.co;2.

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15

Diehm, Christian. "Deep Ecology and Phenomenology." Environmental Philosophy 1, no. 2 (2004): 20–27. http://dx.doi.org/10.5840/envirophil2004123.

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16

LaChapelle, Dolores. "Educating for Deep Ecology." Journal of Experiential Education 14, no. 3 (November 1991): 18–22. http://dx.doi.org/10.1177/105382599101400305.

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17

Morris, S. "Ecology in deep time." Trends in Ecology & Evolution 10, no. 7 (July 1995): 290–94. http://dx.doi.org/10.1016/s0169-5347(00)89104-1.

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18

Grey, William. "Anthropocentrism and deep ecology." Australasian Journal of Philosophy 71, no. 4 (December 1993): 463–75. http://dx.doi.org/10.1080/00048409312345442.

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19

Sessions, George. "Deep Ecology in California." Dialogue and Humanism 1, no. 2 (1991): 121–33. http://dx.doi.org/10.5840/dh19911233.

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20

McLaughlin, Andrew. "What is deep ecology?" Capitalism Nature Socialism 6, no. 3 (September 1995): 25–30. http://dx.doi.org/10.1080/10455759509358637.

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21

Gottlieb, Roger S. "Spiritual deep ecology revisited." Capitalism Nature Socialism 6, no. 3 (September 1995): 41–45. http://dx.doi.org/10.1080/10455759509358640.

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22

Conway Morris, Simon. "Ecology in deep time." Trends in Ecology & Evolution 10, no. 7 (July 1995): 290–94. http://dx.doi.org/10.1016/0169-5347(95)90029-2.

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23

Lauer, Dean. "Expropriating Nature: The Decoding of Deep Ecology." Worldviews: Global Religions, Culture, and Ecology 9, no. 3 (2005): 315–37. http://dx.doi.org/10.1163/156853505774841669.

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AbstractIn this essay, I suggest that Nina Witoszek's semiotic dismantling of Arne Næss' philosophy of deep ecology is more than just an effort to situate Næss within the tradition of his native culture. Her sociological method, perhaps unwittingly, is hostile to the phenomenological possibility of what Næss calls "spontaneous experience". Because the "decoding" of deep ecology takes place in the context of a sign-functional nexus, deep ecology's most valuable asset, the possibility for intimate experience and identification with nature, becomes expropriated within the system of signs. In other words, the cerebral and theoretical force of semiotic analysis may block access to the profound understanding of nature to which Næss' philosophy is dedicated.

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24

Arnould, Jacques. "De la deep ecology à la deep anthropology ?" Revue d'éthique et de théologie morale 261, HS (2010): 243. http://dx.doi.org/10.3917/retm.261.0243.

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25

Satmaidi, Edra. "KONSEP DEEP ECOLOGY DALAM PENGATURAN HUKUM LINGKUNGAN." Supremasi Hukum: Jurnal Penelitian Hukum 24, no. 2 (March 21, 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 for the entire ecological community.Law No. 32 of 2009 on the Protection and Management of the Environment (UUPPLH 2009) which establishes the obligation of the planning of the Protection and Environmental Management (RPPLH), the Strategic Environmental Assessment (SEA), Spatial Planning (RTRW) at the policy level and Environmental Impact Assessment (EIA) within the framework of the licensing system for environmental management at the project level or activity must be understood as an effort to protect and maintain environmental carrying capacity as the implementation of the concept of Deep Ecology in the regulation of Indonesian environmental law.Keywords: Deep ecology concept, Environmental law, Regulation AbstrakKerusakan dan pencemaran lingkungan hidup didorong oleh masih dominannya konsep antroposentris dalam pengelolaan lingkungan hidup dan sumber daya alam yang diback-up oleh peraturan yang bersifat sektoral dan parsial yang lebih memprioritas aspek pembangunan ekonomi tetapi mengabaikan keberlanjutan fungsi lingkungan hidup.Konsep Deep Ecology dari Arne Naess memperjuangkan keberlanjutan komunitas ekologis. Dalam konsep Deep Ecology, perlindungan dan penyelamatan lingkungan hidup yang dilakukan manusia pada dasarnya beranjak dari kesadaran bahwa manusia merupakan bagian dari alam dan keberlanjutan lingkungan hidup diperuntukan bagi seluruh komunitas ekologis.Undang-Undang Nomor 32 Tahun 2009 tentang Perlindungan dan Pengelolaan Lingkungan Hidup (UUPPLH 2009) yang menetapkan kewajiban penyusunan Rencana Perlindungan dan Pengelolaan Lingkungan Hidup (RPPLH), Kajian Lingkungan Hidup Strategis (KLHS), Rencana Tata Ruang Wilayah (RTRW) di level kebijakan dan Analisis Mengenai Dampak Lingkungan Hidup (AMDAL) dalam kerangka sistem perizinan pengelolaan lingkungan hidup di level proyek atau kegiatan harus dipahami sebagai upaya untuk melindungi dan memelihara daya dukung dan daya tampung lingkungan hidup (DDDTLH) sebagai implementasi konsep Deep Ecology dalam pengaturan hukum lingkungan Indonesia. Kata Kunci: Konsep deep ecology, Hukum lingkungan, Pengaturan

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26

Reysenbacii, Anna-Louise, and Cindy Lee Van Dover. "Ecology of Deep-Sea Vents." Ecology 81, no. 12 (December 2000): 3554. http://dx.doi.org/10.2307/177518.

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27

Cheney, Jim. "Eco-Feminism and Deep Ecology." Environmental Ethics 9, no. 2 (1987): 115–45. http://dx.doi.org/10.5840/enviroethics19879229.

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28

Salleh, Ariel. "The Ecofeminism/Deep Ecology Debate." Environmental Ethics 14, no. 3 (1992): 195–216. http://dx.doi.org/10.5840/enviroethics199214317.

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29

Attfield, Robin. "Deep Ecology and Intrinsic Value." Cogito 4, no. 1 (1990): 61–66. http://dx.doi.org/10.5840/cogito1990417.

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30

FUJITA, TOSHIHIKO. "Ecology of deep-sea ophiuroids." Benthos research, no. 33-34 (1988): 61–73. http://dx.doi.org/10.5179/benthos1981.1988.61.

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31

Rodick, David. "Poetic Dwelling and Deep Ecology." Call to Earth 2, no. 1 (2001): 2–7. http://dx.doi.org/10.5840/call2001211.

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32

Luke, T. "The Dreams of Deep Ecology." Telos 1988, no. 76 (July 1, 1988): 65–92. http://dx.doi.org/10.3817/0688076065.

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33

Reysenbach, Anna-Louise. "Ecology of Deep-sea Vents." Ecology 81, no. 12 (December 2000): 3554. http://dx.doi.org/10.1890/0012-9658(2000)081[3554:eodsv]2.0.co;2.

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34

Peterson, Anna L. "Deep Ecology and World Religions." Environmental Ethics 25, no. 2 (2003): 215–19. http://dx.doi.org/10.5840/enviroethics200325237.

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35

Devall, Bill. "Deep ecology and radical environmentalism." Society & Natural Resources 4, no. 3 (July 1991): 247–58. http://dx.doi.org/10.1080/08941929109380758.

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36

GREY, WILLIAM. "A Critique of Deep Ecology." Journal of Applied Philosophy 3, no. 2 (October 1986): 211–16. http://dx.doi.org/10.1111/j.1468-5930.1986.tb00420.x.

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37

Clark, John. "How wide is deep ecology?" Inquiry 39, no. 2 (June 1996): 189–201. http://dx.doi.org/10.1080/00201749608602416.

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38

Miller, Peter. "Descartes' Legacy and Deep Ecology." Dialogue 28, no. 2 (1989): 183–202. http://dx.doi.org/10.1017/s0012217300015729.

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When the history of philosophy is painted in broad strokes, the philosophy of Descartes is generally regarded as the major watershed between classical and modern outlooks. Although Descartes himself was more concerned with epistemology and metaphysics than with axiology, his successors have generally drawn as an axiological corollary of his metaphysical bifurcation of reality the thesis that all final or intrinsic values, if they exist at all, exist only in the domain of conscious subjects, or at the very least as relata dependent upon such subjects. These subjects may indeed extend beyond humankind to include gods or beasts or even, according to the speculative flights of some, the “occasions of experience” of Whiteheadian panpsychists or the universal mind of the idealists. The common denominator of all these accounts, however, is that values essentially depend upon human or quasi-human entities, i.e., conscious, experiencing subjects. This post-Cartesian thesis is in marked contrast to the axiological realism of the classical world of Plato and Aristotle, which concurs with large segments of common sense in finding objects to exist with their axiological properties independently of human and similar subjects. The Cartesian legacy in axiology has been to encourage the exploration of human values and experiences of value while creating a moratorium on the investigation of subject-independent values.

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39

Rothenberg, David. "A platform of deep ecology." Environmentalist 7, no. 3 (September 1987): 185–90. http://dx.doi.org/10.1007/bf02233590.

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40

Cobb,, John B. "Deep Ecology and Process Thought." Process Studies 30, no. 1 (2001): 112–31. http://dx.doi.org/10.5840/process200130117.

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41

Barbier, Edward B., David Moreno-Mateos, Alex D. Rogers, James Aronson, Linwood Pendleton, Roberto Danovaro, Lea-Anne Henry, Telmo Morato, Jeff Ardron, and Cindy L. Van Dover. "Ecology: Protect the deep sea." Nature 505, no. 7484 (January 2014): 475–77. http://dx.doi.org/10.1038/505475a.

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42

Peterson, Markus J., and Tarla Rai Peterson. "Ecology: Scientific, Deep and Feminist." Environmental Values 5, no. 2 (May 1, 1996): 123–46. http://dx.doi.org/10.3197/096327196776679348.

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43

Aiken, William. "Is Deep Ecology Too Radical?" Philosophy in the Contemporary World 1, no. 4 (1994): 1–5. http://dx.doi.org/10.5840/pcw19941425.

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44

Fellows, Andrew. "Gaia, psyche and deep ecology." Journal of Analytical Psychology 67, no. 5 (November 2022): 1232–56. http://dx.doi.org/10.1111/1468-5922.12858.

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45

Cobb, John B. "Deep Ecology and Process Thought." Process Studies 30, no. 1 (April 1, 2001): 112–31. http://dx.doi.org/10.2307/44798386.

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46

Peterson, Markus J., and Tarla Rai Peterson‡. "Ecology: Scientific, Deep and Feminist." Environmental Values 5, no. 2 (June 1996): 123–46. http://dx.doi.org/10.1177/096327199600500207.

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The application of hierarchy theory to ecological systems presents those who seek a radical change in human perspectives toward nature with a unique window of opportunity. Because hierarchy theory has enabled scientific ecologists to discover that the window through which one chooses to observe a system influences its reality, they may now be more amenable to including the perspectives of deep and feminist ecologists into their self-definition. A synergy between deep, feminist, and scientific ecology could improve environmental policy by encouraging more ecofeminists to encompass the marginalisation of nonhuman life-forms within the ethic of care, more deep ecologists to encompass the issues of overconsumption and militarisation within the anthropocentric-biocentric polarity, and more scientific ecologists to scrutinise the politics behind their investigations.

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47

Torchia, Adela Diubaldo. "Gandhi's Khadi Spirit and Deep Ecology." Worldviews: Global Religions, Culture, and Ecology 1, no. 3 (1997): 231–47. http://dx.doi.org/10.1163/156853597x00146.

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AbstractAlthough Mohandas K. Gandhi died before ecological concern was a pervasive issue, his ethical and religious approach to the treatment of all fellow creatures, was founded on an identification with all that lives. Such an identification is a prerequisite to the understanding of the profound biological and spiritual interconnectedness advocated by the modem deep ecology movement. For Gandhi the broad ideal of ahimsa, or non-injury, was out of reach without such an awareness of the interdepency of all of life. And ahimsa was also impossible without 'self-purification', a largely ascetical life of renunciation of material and physical indulgence. Gandhi was an early pioneer of both the more-with-less approach to ecologically-sound living, and deep ecology's perspective of the oneness of all elements of the biosphere, and their spiritual link.

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48

Torchia, Adela Diubaldo. "Gandhi's Khadi Spirit and Deep Ecology." Worldviews: Global Religions, Culture, and Ecology 1, no. 1 (1997): 231–47. http://dx.doi.org/10.1163/156853597x00362.

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AbstractAlthough Mohandas K. Gandhi died before ecological concern was a pervasive issue, his ethical and religious approach to the treatment of all fellow creatures. was founded on an identification with all that lives. Such an identification is a prerequisite to the understanding of the profound biological and spiritual interconnectedness advocated by the modem deep ecology movement. For Gandhi the broad ideal of ahimsa, or non-injury, was out of reach without such an awareness of the interdepency of all of life. And ahimsa was also impossible without 'self-purification', a largely ascetical life of renunciation of material and physical indulgence. Gandhi was an early pioneer of both the more-with-less approach to ecologically-sound living, and deep ecology's perspective of the oneness of all elements of the biosphere, and their spiritual link.

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49

Loffredo Roca, Maria F., and Peter Blaze Corcoran. "Ecology Meets Integral Ecology Meets Media Ecology." Journal of Communication and Religion 44, no. 2 (2021): 69–84. http://dx.doi.org/10.5840/jcr202144220.

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Laudato Si’: On Care for Our Common Home has struck a deep chord with a broad audience. We explore the synergy between the ethical vision of sustainability in the Earth Charter and the encyclical. We position the document within the ecology and media landscapes. Laudato Si’ is remarkable among international statements in its explicit attention to education. We draw out the pivotal importance of education in order for its critical message not to be lost. We argue that education for Laudato Si’ can be advanced in traditional education—formal and non-formal, secular and religious—and in education through the media.

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50

Zimmerman, Michael E. "Feminism, Deep Ecology, and Environmental Ethics." Environmental Ethics 9, no. 1 (1987): 21–44. http://dx.doi.org/10.5840/enviroethics19879112.

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