Academic literature on the topic 'Ecophilosophy'
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Journal articles on the topic "Ecophilosophy"
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Thier, Agnieszka. "Ekofilozofia [Ecophilosophy]." Forum Philosophicum 14, no. 2 (2009): 384–88. http://dx.doi.org/10.5840/forphil200914213.
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Fox, Warwick. "Ecophilosophy and science." Environmentalist 14, no. 3 (September 1994): 207–13. http://dx.doi.org/10.1007/bf01907140.
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Vetlesen, Arne Johan. "Ethics and Value in Naess’ Ecophilosophy." Worldviews 21, no. 3 (2017): 251–61. http://dx.doi.org/10.1163/15685357-02103004.
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It appears that Naess thought his ecophilosophy could do without ethics. What made him think so? Since Naess was largely implicit about his metaethical views, I turn to Warwick Fox’ elaborate presentation of Naess’ ecophilosophy to find an answer. Doing so allows me to investigate what is insufficiently accounted for in Naess’ ecophilosophy, namely its ontological presuppositions. To be philosophically sound, Naess’ criticisms of ethics need to question the taboo against the so-called naturalistic fallacy, a commonplace in ethical theories since Hume. I argue that a realist notion of value—understood as a property of nature, operative in nature—provides ecophilosophy with a sorely needed ontological foundation.
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Mase, Hiromasa. "Ecophilosophy as Liberal Arts Philosophy." Philosophical Inquiry 11, no. 1 (1989): 28–36. http://dx.doi.org/10.5840/philinquiry1989111/27.
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Hull, Zbigniew. "Ecophilosophy and the natural environment." Studia Ecologiae et Bioethicae 18, no. 5 (December 31, 2020): 15–22. http://dx.doi.org/10.21697/seb.2020.18.5.03.
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Polk, Danne W. "Gabriel Marcel’s Kinship to Ecophilosophy." Environmental Ethics 16, no. 2 (1994): 173–86. http://dx.doi.org/10.5840/enviroethics199416231.
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HALSEY, MARK, and ROB WHITE. "Crime, Ecophilosophy and Environmental Harm." Theoretical Criminology 2, no. 3 (August 1998): 345–71. http://dx.doi.org/10.1177/1362480698002003003.
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McGraw, John G. "The Proto-Ecophilosophy of Friedrich Nietzsche." Dialogue and Universalism 5, no. 1 (1995): 51–66. http://dx.doi.org/10.5840/du1995518.
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This paper sketches the relationship of Nietzsche's "Lebensphilosophie," panpsychism, animism, proto-existentialism and naturalism to contemporary ecologism/ecology. It considers his assaults on the metaphysical, epistemological and ethical foundations of anti-ecophilosophy. It connects some of his central doctrines, including self-overcoming, the will to power, "amor fati" and "fierism" (the metaphysics of becoming) to his proto-ecophilosophy and explores three kinds of nihilism which are particularly hostile to it. Finally, it notes Nietzsche's applied ecology-concems, including conservationism, preservationism and pollution.
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Their, Agnieszka. "Zdzisława Piątek: Ekofilozofia." Forum Philosophicum 14, no. 2 (November 1, 2009): 384–88. http://dx.doi.org/10.35765/forphil.2009.1402.28.
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Ikeke, Mark Omorovie. "Ecophilosophy and African traditional ecological knowledge." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych 30, no. 1 (2018): 228–40. http://dx.doi.org/10.15290/idea.2018.30.1.17.
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Ecophilosophy is concerned with the critical study of ecological issues. It critiques the human- earth relationship advocating for friendly treatment of the environment. Philosophy’s interests in the environmental crisis dates back to the late 1960s. Among those who were at the forefront are Holmes Rolston III, Thomas Berry, and Richard Routley. The philosophical movement towards the environment was also inspired by Rachel Carson’s 1962 book, Silent Spring, Garrett Hardin’s The Tragedy of the Commons, Lynn White’s 1967 article, The Historical Roots of the Ecological Crisis, Paul Ehrlich’s Population Bomb, and so forth. It is not that before the 1960s philosophers have not spoken about the environment. The unfortunate thing was that most of the philosophers that had spoken about the environment merely saw the environment or nature from a utilitarian perspective and nature was perceived as an object to be studied, evaluated and conquered without concern for environmental wellbeing. Yet, when the philosophic turn towards the environment began even till today, most of the voices are those of western and Euro-centric philosophers. Indigenous voices and wisdoms from non-western cultures are often ignored. The purpose of this paper is to argue for the place of African traditional ecological knowledge in ecophilosophy and environmental ethics. Through the method of critical analysis, what constitutes African traditional ecological knowledge and its place in global environmental ethics is examined. The paper finds and concludes that global environmental ethics will be incomplete and weakened without the inclusion of African traditional ecological knowledge.
Dissertations / Theses on the topic "Ecophilosophy"
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Anda, Ingvar. "An ecology of this moment: Overcoming the reification of the self in ecophilosophy." Thesis, Anda, Ingvar (2001) An ecology of this moment: Overcoming the reification of the self in ecophilosophy. PhD thesis, Murdoch University, 2001. https://researchrepository.murdoch.edu.au/id/eprint/50485/.
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The modern human individual is alienated from the natural world and this is a significant factor in the current ecological crisis. This is an observation made by many ecophilosophers and is the starting point for this dissertation. I focus on that branch of ecophilosophy that Arne Naess named deep ecology as providing a promising approach to overcoming alienation. Although Naess's notion of Self-realisation is one that is well known within ecophilosophy, the complexity of thought that underpins Self-realisation is not always apparent. A major influence on the way Naess articulates his thinking is Greek (Pyrrhonian) scepticism. I analyse the way Naess's overcoming of alienation, through rethinking the self's relationship with the natural world, incorporates the various facets of his thought. Elaborations of Self-realisation by Warwick Fox and others, as well as critiques of Self-realisation by ecofeminists, point to problems of abstraction and reification of the self. Naess's writing seems to avoid reification and abstraction and bears much in common with Buddhism.
Buddhism, like Naess’s Pyrrhonism, maintains that making dogmatic assertions ('clinging to views') restricts the mind and hinders liberation. The Buddhist understanding that the self is inherently empty, due to its radical interdependence with all other phenomena, is not only in accord with Naess's notion of the self but also allows for a more thorough critique of the human tendency to reify a self. The alienated and reified Cartesian self that exploits the natural world to the point of threatening its very existence makes this critique an urgent requirement. Drawing on Dogen, I develop an account of self-realisation which I am calling an ecology of this moment. Robert Aitken and Gary Snyder’s attempts to elaborate Dogen's thinking in the contemporary context of ecological crisis are evaluated as providing grounded examples of overcoming the reification of the self.
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Fox, Warwick. "Toward a transpersonal ecology: The context, influence, meanings, and distinctiveness of the deep ecology approach to ecophilosophy." Thesis, Fox, Warwick (1988) Toward a transpersonal ecology: The context, influence, meanings, and distinctiveness of the deep ecology approach to ecophilosophy. PhD thesis, Murdoch University, 1988. https://researchrepository.murdoch.edu.au/id/eprint/50623/.
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The distinguished Norwegian philosopher Arne Naess coined a distinction in 1972 between "shallow" and "deep" approaches to ecology and environmentalism. In the 1980s, this distinction - and particularly the ideas associated with "deep ecology," which constitutes the challenging or radical aspect of Naess's distinction - has come to exert a powerful influence upon academic ecophilosophical discussion. Moreover, the ideas associated with deep ecology have spread well beyond the confines of academic ecophilosophical discussion and have become a source of inspiration to - and, often, heated debate among - not only environmental activists but also ecologically oriented thinkers across a range of areas that includes ecological science, broad cultural analyses, sociology, and politics.
This dissertation is devoted to the articulation, clarification, and development of the deep ecology approach to ecophilosophy. The dissertation is divided into four parts, which examine the context, influence, meanings, and distinctiveness of the deep ecology approach to ecophilosophy respectively. In Part I, I outline the context of the emergence of ecophilosophy and show the central role that the issue of anthropocentrism has played in the development of ecophilosophical thinking. In particular, I show that Naess's shallow/deep ecology distinction represents just one of a number of apparently similar distinctions that have been made between anthropocentric and nonanthropocentric approaches to ecology and environmentalism.
In Part II, I show how influential deep ecology has become, both within academic ecophilosophical discussion and beyond, and consider the question other apparently comparable distinctions have exerted little or no influence upon ecophilosophical discussion. I argue that Naess's conception of deep ecology actually subsumes three related but analytically distinct meanings or fundamental ideas and that it is the distinctive nature (as an approach to ecophilosophy) of one of these meanings that has led to Naess's distinction drawing the advocacy that it has in ecophilosophical circles.
In Part III, I outline the three senses of deep ecology that are to be found in Naess's work. These senses refer to (i) the general idea of a nonanthropocentric (or ecocentric) approach to ecology/living-in-the-world; (ii) the idea of deriving one's ecologically relevant views from fundamental assumptions, by which Naess means assumptions that are arrived at by a process of asking progressively deeper questions; and (hi) the idea of the this-worldly realization of as expansive a sense of self as possible in a world in which selves and thingsin- the-world are conceived as processes. I refer to these senses as Naess's "popular," "formal," and "philosophical" senses of deep ecology respectively. On the basis of this analysis, I show, on the one hand, that there is nothing distinctive about Naess's popular sense of deep ecology and, on the other hand, that Naess's formal sense of deep ecology is untenable.
In Part IV, I proceed to show that it is Naess's philosophical sense of deep ecology that lies at the heart of what is tenable and distinctive about the deep ecology approach to ecophilosophy. I draw on recent developments in psychology in this context to suggest that it is more accurate and informative to refer to this distinctive, philosophical sense of deep ecology as "transpersonal ecology" rather than "deep ecology." (Naess makes it clear that the term "deep ecology" refers to what I have characterized as his formal sense of deep ecology.) In the Epilogue, I further elaborate the distinctive nature of the transpersonal ecology approach to ecophilosophy by discussing the specific kinds of identification that are implied by a transpersonal approach to ecology.
The dissertation also contains two appendices. The first addresses recent controversies concerning deep ecology and is entitled "The Deep Ecology- Ecofeminism Debate and its Parallels: A Defence of Deep Ecology's Concern with Anthropocentrism." I point the reader to this appendix primarily in the context of my discussion of the influence of deep ecology in Chapter 2. The second appendix provides background information that is relevant to the argument that is developed in Part IV and is entitled "The Emergence of Transpersonal Psychology." I point the reader to this appendix in the context of my discussion of transpersonal ecology in Chapter 7.
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Arnaiz, Ferrer José Manuel. "Empiria lene de Goethe y ecofilosofía." Doctoral thesis, Universitat de Barcelona, 2016. http://hdl.handle.net/10803/399922.
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La presente tesis doctoral estudia los «Naturwissenschaft» de Johann Wolfgang von Goethe, quien es mundialmente conocido como literato, pero también desarrolló un paradigma científico como «Naturforscher» ―estudioso de la naturaleza―; un paradigma distinto del newtoniano y del de la «Naturphilosophie».
La investigación reivindica el interés del pensamiento naturalista de Goethe para resolver positivamente los retos de nuestro presente. Los cuales caracterizamos desde dos ámbitos intervinculados: por un lado, la crisis ambiental, con el deterioro de la vida y sus condiciones en la globalidad de nuestro planeta; y, por otro, la crisis humana o de civilización que, además de sus problemas y catástrofes, se encuentra en la base de la problemática anterior.
De esta forma, se trata de explorar el pensamiento científico de Goethe y ponerlo en relación con tales desafíos que recoge la ecofilosofía. Por ello, la investigación describe una trayectoria circular desde el presente ecofilosófico al pasado de los estudios naturales de Goethe, para regresar desde la perspectiva de la ciencia ecológica y de los movimientos sociales verdes. Así, a la vez que contribuye al conocimiento del pasado europeo, evalúa sus conexiones con el presente y el potencial de sus aportaciones para la resolución de nuestros retos.The present doctoral thesis studies the "Naturwissenschaft” of Johann Wolfgang von Goethe, who is worldwide known as a man of letters, but also developed the scientific paradigm “Naturforscher” ―naturalist―. A different paradigm from the Newtonian and the “Naturphilosophie”’s one. This research affirms the relevance of Goethe's naturalistic thought for resolving our present environmental challenges. Challenges we define from two interconnected areas: on the one hand, the environmental crisis, with the deterioration of the conditions for life worldwide; and, on the other hand, the human or civilizational crisis that, besides other problems and disasters, lies at the basis of the environmental crisis. This thesis explores Goethe's scientific thought in relation to the challenges acknowledged by ecophilosophy. For this reason, this research describes a circular trajectory from the ecophilosophical present to the past in Goethe's natural studies, to return from the perspective of the ecological science and social green movements. Thus, while it contributes to the knowledge of the European past, it also evaluates its connections with the present and the potential contributions to the resolution of current challenges.
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Alonso, Christian. "Estética ecosófica y producción de subjetividad posthumana en la era del semiocapitalismo, 1989-2019." Doctoral thesis, Universitat de Barcelona, 2020. http://hdl.handle.net/10803/671839.
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El presente estudio parte de la asunción que el carácter transdisciplinario, ético y estético de la perspectiva ecosófica desarrollada por Félix Guattari ofrece una mirada más compleja y promueve un activismo más comprometido que las formas dominantes de pensamiento ecosistémico. La ecosofía sirve de correctivo a los enfoques reduccionistas y trascendentalistas del ambientalismo tecnocrático y de la ecología profunda, puesto que define una pragmática de la existencia que hace proliferar modos de vida articulados en el registro de lo mental, lo social y lo medioambiental, de desarrollos impredecibles. La implementación del análisis ecosófico permite contrarrestar el empobrecimiento subjetivo causado por la axiomatización capitalista de la experiencia, de la sensibilidad y de los valores, e interrumpir las operaciones de significación que inducen a los individuos a adaptarse a representaciones bien delimitadas para satisfacer las necesidades del poder. La ecosofía se refiere a una transversalización de la creatividad en la que el arte juega un papel decisivo, pues su disposición hacia la invención permite acentuar la ruptura con las significaciones dominantes en el plano social e intensificar la producción singularizada de existencia en el plano subjetivo.
Poniendo en juego la perspectiva ético-estética guattariana y pensando a través de la práctica artística de Perejaume, Tue Greenfort, Ursula Biemann y Critical Art Ensemble, esta investigación explora las posibilidades de una noción de la obra de arte que mapea y construye territorios psíquicos, sociales y biogeofísicos. Apoyándonos en un paradigma postrepresentacional que libera al análisis del arte de los constreñimientos de la hermenéutica y la semiótica, y recurriendo a una función estética y heurística que revaloriza las cualidades micropolíticas de la experimentación, argumentamos que el encuentro del arte y la ecosofía ofrece, en primer lugar, una definición no trascendentalista de la vida; en segundo lugar, procura una descripción de la obra de arte como un agenciamiento que transforma la sensibilidad y cataliza la existencia; en tercer lugar, permite conceptualizar el encuentro con el arte como una experiencia de alterificación, complejización y singularización; por último, proporciona una comprensión de la producción de conocimiento como una empresa colectiva, creativa y productiva.
Concluimos con una conceptualización de la obra de arte como una tecnología que moviliza una pragmática ecosófica y una política de la experimentación descrita por cinco funciones complementarias: 1) la función crítico-afirmativa, que permite romper con nuestro ser reaccionario y responsabilizarnos de nuestros territorios subjetivos; 2) la función enunciativa, que incrementa nuestro poder de actuar y nos involucra en devenires mutantes; 3) la función compositiva, que crea un nuevo ritmo de producción e instaura universos de referencia más allá de las formas habituales de ser, de sentir y de pensar; 4) la función de subjetivación posthumana, que al transitar del paradigma de la comunicación al dominio de las semióticas no discursivas engendra modos de vida atravesados por alteridades que discurren más allá de las representaciones personológicas; 5) la función de minorización del arte, definida por su cualidad intensiva, por su naturaleza política y por su carácter social.This study departs from the premise that the transdisciplinary, ethical and aesthetic character of the ecosophical perspective developed by Félix Guattari offers a more complex view, and promotes a more committed activism, than the dominant forms of ecosystemic thought. Guattarian ecosophy serves as a corrective to the reductionist and transcendentalist approaches of technocratic environmentalism and deep ecology, insofar as it defines a pragmatics of existence that brings about a proliferation of modes of life articulated across mental, social and environmental registers, of unpredictable developments. The implementation of the ecosophical analysis allows to counteract the impoverishment of subjectivity caused by the capitalistic axiomatization of experience, of sensibility and of values, and to interrupt the operations of signification that induce individuals to adapt to well-delimited representations so as to meet the needs of power. Ecosophy refers to a transversalization of a creativity in which art plays a decisive role, since its disposition toward invention makes it possible to intensify the rupture with dominant significations on a social level, and the singularized production of existence on a subjective level. By bringing into play the guattarian ethico-aesthetic perspective and thinking through the art practice of Perejaume, Tue Greenfort, Ursula Biemann and Critical Art Ensemble, this research explores the possibilities of a notion of the work of art that maps and constructs psychic, social and bio-geophysical territories. By drawing on a post-representational paradigm that liberates the analysis of art from the constraints of hermeneutics and semiotics, while resorting to an aesthetic and a heuristic function that revalues the micropolitical qualities of experimentation, we argue that the encounter between art and ecosophy offers, in the first place, a non-transcendentalist definition of life. In the second place, it strives to describe the work of art as an assemblage that transforms sensibility and catalyzes existence. In the third place, it facilitates the conceptualization of the encounter with art as an experience of alterification, complexification and singularization. Lastly, it offers an understanding of knowledge-production as a collective, creative and productive endeavor. We conclude with a conceptualization of the work of art as a technology that mobilizes an ecosophical pragmatics and a politics of experimentation described by five complementary functions: 1) the critical-affirmative function, that enables a rupture with our reactionary self and makes us responsible for our subjective territories; 2) the enunciative function, that increases our power to act and involves us in mutating becomings; 3) the compositional function, that creates a new rhythm of production while establishing universes of reference beyond habitual ways of being, feeling and thinking; 4) the function of posthuman subjectivation, which by shifting from the paradigm of communication to the realm of non-discursive semiotics, engenders ways of life traversed by alterities that unfold beyond personological representations; 5) the function of art’s minorization, defined by its intensive quality, its political nature and its social character.
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Douglas, Steven Murray, and u4093670@alumni anu edu au. "Is 'green' religion the solution to the ecological crisis? A case study of mainstream religion in Australia." The Australian National University. Fenner School of Environment and Society, 2008. http://thesis.anu.edu.au./public/adt-ANU20091111.144835.
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A significant and growing number of authors and commentators have proposed that ecologically enlightened (greened) religion is the solution or at least a major part of the solution to the global ecological crisis. These include Birch, 1965 p90; Brindle, 2000; Callicott, 1994; Gardner, 2002, 2003, 2006; Gore Jr., 1992; Gottlieb, 2006, 2007; Hallman, 2000; Hamilton, 2006b, a, 2007b; Hessel & Ruether, 2000b; Hitchcock, 1999; King, 2002; Lerner, 2006a; McDonagh, 1987; McFague, 2001; McKenzie, 2005; Nasr, 1996; Oelschlaeger, 1994; Palmer, 1992; Randers, 1972; Tucker & Grim, 2000; and White Jr., 1967. Proponents offer a variety of reasons for this view, including that the majority of the worlds and many nations people identify themselves as religious, and that there is a large amount of land and infrastructure controlled by religious organisations worldwide. However, the most important reason is that religion is said to have one or more exceptional qualities that can drive and sustain dramatic personal and societal change. The underlying or sometimes overt suggestion is that as the ecological crisis is ultimately a moral crisis, religion is best placed to address the problem at its root.
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Proponents of the above views are often religious, though there are many who are not. Many proponents are from the USA and write in the context of the powerful role of religion in that country. Others write in a global context. Very few write from or about the Australian context where the role of religion in society is variously argued to be virtually non-existent, soon to be non-existent, or conversely, profound but covert.
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This thesis tests the proposition that religion is the solution to the ecological crisis. It does this using a case study of mainstream religion in Australia, represented by the Catholic, Anglican, and Uniting Churches. The Churches ecological policies and practices are analysed to determine the extent to which these denominations are fulfilling, or might be able to fulfil, the proposition. The primary research method is an Internet-based search for policy and praxis material. The methodology is Critical Human Ecology.
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The research finds that: the greening of these denominations is evident; it is a recent phenomenon in the older Churches; there is a growing wealth of environmentalist sentiment and ecological policy being produced; but little institutional praxis has occurred. Despite the often-strong rhetoric, there is no evidence to suggest that ecological concerns, even linked to broader social concerns (termed ecojustice) are core business for the Churches as institutions. Conventional institutional and anthropocentric welfare concerns remain dominant.
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Overall, the three Churches struggle with organisational, demographic, and cultural problems that impede their ability to convert their official ecological concerns into institutional praxis. Despite these problems, there are some outstanding examples of ecological policy and praxis in institutional and non-institutional forms that at least match those seen in mainstream secular society.
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I conclude that in Australia, mainstream religion is a limited part of the solution to the ecological crisis. It is not the solution to the crisis, at least not in its present institutional form. Institutional Christianity is in decline in Australia and is being replaced by non-institutional Christianity, other religions and non-religious spiritualities (Tacey, 2000, 2003; Bouma, 2006; Tacey, 2007). The ecological crisis is a moral crisis, but in Australia, morality is increasingly outside the domain of institutional religion. The growth of the non-institutional religious and the spiritual but not religious demographic may, if ecologically informed, offer more of a contribution to addressing the ecological crisis in future. This may occur in combination with some of the more progressive movements seen at the periphery of institutional Christianity such as the eco-ministry of Rev. Dr. Jason John in Adelaide, and the Creation Spirituality taught, advocated and practiced by the Mercy Sisters Earth Link project in Queensland.
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Griffin, JG. "The origin of beauty : a metaphysical foundation for ecophilosophy." Thesis, 2007. https://eprints.utas.edu.au/5174/7/Griffin_whole_thesis.pdf.
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Ecophilosophy is distinctive in its willingness to find a solution to the ecological crisis by engaging with the conceptual resources of the past. However, this thesis argues that the influence of the paradigm of modem science has prevented ecophilosophy from adequately assessing the significance of religion, and this has limited its potential. Hence, an appraisal of both the central principles of science that underpin environmental thought, and the central principles of religion is undertaken, in an attempt to further ecophilosophy's standing.
The perception of beauty recognised as a pre-rational response to nature is seen as an essential element in both environmentalism and the esoteric dimension of religion. Beauty is therefore utilized as a catalyst to reveal the limitations of environmental thought, the adverse ecological consequences of the scientific paradigm, and the importance of esoterism.
The demise of the quality beauty is linked to the emergence, after the Renaissance, of a historically anomalous 'metaphysical' system. The determining aspect of the new cosmology, ontology, and epistemology is identified as quantifcation the reducing of reality to a quantifiable state. The process of quantification has, it is argued, been responsible for the image we have of both ourselves and nature, and therefore our treatment of the world. One consequence of quantification has been an ecological viewpoint, which has, through guiding the emergence of an ecocentric outlook, been responsible for obscuring the traditional metaphysics, or Sophia.
A traditional metaphysics affirms a faculty of consciousness capable of transcending the subjectlobject divide, thus invalidating the quantifying approach to nature and reinstating the objective nature of qualities such as beauty. This thesis asserts that a traditional metaphysics validates the phenomenological experience of the beauty of nature, and suggests that nature itself may be used to transform our consciousness of nature. It concludes that an opportunity exists for ecophilosophy to extend its vision and, therefore, relevance by aligning itself with a system of thought adequate to the resolution of the ecological crisis.
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Booth, KI. "Place matters: Finding deep ecology within towns and cities." Thesis, 2010. https://eprints.utas.edu.au/10117/1/front-matter.pdf.
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Deep ecology is a branch of ecophilosophy with a focus on wilderness philosophy and that appears to hold little relevance within an urbanising world. Yet deep ecology’s holistic account claims that everything is interconnected – not just those entities definable as wild or natural – but everything, including all those things that deep ecology has remained wary of and aloof from – machines, exotic species, department stores, concrete and tar.
This dissertation is an exploration of deep ecological metaphysics, specifically that of transpersonal ecology, within towns and cities. It considers how engagement within towns and cities may influence or change the metaphysical premise of deep ecology, and looks at how revisiting the holism therein may alter how we understand world and self, particularly with reference to towns and cities.
The particularities of the place within which this research is grounded are described. The suburb of Risdon Vale and the author’s sense of place are introduced in terms of locality and locale, and with reference to two streams within place discourse – memory and place, and geographer Doreen Massey’s ‘global sense of the local, a global sense of place’. Three phenomenological encounters are narrated and discussed. The first encounter, entitled ‘gum-tree-man’, initiates a discussion of Norwegian philosopher Arne Naess’s gestalt ontology. The second, ‘touch me, this tree’, takes a fresh look at the concepts of wildness and wilderness from the perspective of gestalt ontology, and the third, ‘capillary shawl’, moves to consider self and the notion of consciousness as emergent from encounter between the author and her washing machine.
A notion of place emerges that forms the basis for the development of a concept termed ‘the locality of place’. The locality of place and symbiosis are offered as alternatives to transpersonal ecology and Self-realisation. Accusations that deep ecology harbours fascist tendencies are addressed in light of the emerging ideas. Deep ecology emerges as a poignant ontological perspective holding relevance and significance for considerations of self, place and world.
Finally, a re-conception of towns and cities, including of our selves, technologies and exotic species is explored. The notions of relational familiarity and unfamiliarity are offered as means of understanding current trends in relational enmeshment, and the increasingly problematic nature of these trends is discussed. An embodied turn towards familiarising ourselves within our own relational enmeshments is offered as a means of increasing our understanding of ourselves, world and where we are at within towns and cities.
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Mthatiwa, Syned Dale Makani. "Human-animal relationships and ecocriticism: a study of the representation of animals in poetry from Malawi, Zimbabwe, and South Africa." Thesis, 2011. http://hdl.handle.net/10539/10813.
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Ph.D. Faculty of Humanities, University of the Witwatersrand, 2011This study analyses the manner in which animals are represented in selected poetry from Malawi, Zimbabwe and South Africa. It discusses the various modes of animal representation the poets draw on, and the ideological influences on their manner of animal representation. It explores the kinds of poetic forms the poets employ in their representation of animals and examines the manner in which ecological or environmental issues are reflected in the poetry. Further, the study determines the extent to which the values expressed in the poems are consistent with, or different from, current ecological orthodoxies and the ways in which the metaphors generated in relation to animals influence the way we treat them. The study shows that in the selected poetry animals occupy a significant position in the poets’ exploration of social, psychological, political, and cultural issues. As symbols in, and subjects of, the poetry animals, in particular, and nature in general, function as tools for the poets’ conceptualisation and construction of a wide range of cultural, political, and philosophical ideas, including among others, issues of justice, identity, compassion, relational selfhood, heritage, and belonging to the cosmos. Hence, the animal figure in the poetry acts as a site for the convergence of a variety of concepts the poets mobilise to grapple with and understand relevant political, social, psychological and ecological ideas. The study advances the argument that studying animal representation in the selected poetry reveals a range of ecological sensibilities, as well as the limits of these, and opens a window through which to view and appreciate the poets’ conception, construction and handling of a variety of significant ideas about human to human relationships and human-animal/nature relationships. Further, the study argues that the poets’ social vision influences their animal representation and that their failures at times to fully see or address the connection between forms of abuse (nature and human) undercuts their liberationist quests in the poetry.
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Douglas, Steven Murray. "Is 'green' religion the solution to the ecological crisis? A case study of mainstream religion in Australia." Phd thesis, 2008. http://hdl.handle.net/1885/49314.
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A significant and growing number of authors and commentators have proposed that ecologically enlightened (‘greened’) religion is the solution or at least a major part of the solution to the global ecological crisis. These include Birch, 1965 p90; ... . Proponents offer a variety of reasons for this view, including that the majority of the world’s and many nations’ people identify themselves as religious, and that there is a large amount of land and infrastructure controlled by religious organisations worldwide. However, the most important reason is that ‘religion’ is said to have one or more exceptional qualities that can drive and sustain dramatic personal and societal change. The underlying or sometimes overt suggestion is that as the ecological crisis is ultimately a moral crisis, religion is best placed to address the problem at its root. ¶ ... ¶ This thesis tests the proposition that religion is the solution to the ecological crisis. It does this using a case study of mainstream religion in Australia, represented by the Catholic, Anglican, and Uniting Churches. The Churches’ ecological policies and practices are analysed to determine the extent to which these denominations are fulfilling, or might be able to fulfil, the proposition. The primary research method is an Internet-based search for policy and praxis material. The methodology is Critical Human Ecology. ¶ ...
Books on the topic "Ecophilosophy"
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Ismailov, Nariman. Globalism and ecophilosophy of the future. ru: INFRA-M Academic Publishing LLC., 2021. http://dx.doi.org/10.12737/1212905.
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From the point of view of the new science of globalism, the problems of the ecological, socio-economic state of the world and countries are considered through the prism of the interaction of the human psyche and society and the inhabited world. The criteria of ecological civilization of countries and peoples are justified. Optimizing the consumption of natural bio-and energy resources is becoming a fundamental environmental factor for sustainable development. The "Law of the maximum for humanity" as the law of the biosphere can be the arbitration court, the neutral force that will explain the historical need for mutual understanding, taking into account the interests of ecology and economy for the survival of man as a biovid on Earth; a new reality will begin to form — the phenomenon of co-residence of the world society with the biosphere. The world's population, its energy and bio-consumption, as well as all living matter on the planet, must correspond to the biological capacity of the Earth and not go beyond its boundaries. The task of the society is to implement a worldview breakthrough at the current stage of development, its own cultural mutation, which in the future will create the basis for adaptive technological and socio-cultural development. The task is to classify the entire Earth as a "Green Book" and to solve systemic environmental problems of a global nature. An integral part of sustainable development should be the principle of "vital consumption" at both the personal and social level, instead of the dominant principle of"expanded production and consumption". The indicator of the" culture of consumption "of natural resources, both at the individual level and at the level of society, should be included as an integral part of the integral indicator in the "True Indicator of Progress" and the "Human Development Index".
The book is interdisciplinary in nature; it is a kind of scientific and philosophical poetic essay intended for teachers and students of universities in the field of sociology, ecology, biology and related fields, as well as for everyone who cares about the future of society.
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Davis, Donald Edward. Ecophilosophy: A field guide to the literature. San Pedro: R. & E. Miles, 1989.
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Nina, Witoszek, and Brennan Andrew, eds. Philosophical dialogues: Arne Næss and the progress of ecophilosophy. Lanham, Md: Rowman & Littlefield, 1999.
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G, Høyer Karl, and Naess Petter, eds. Ecophilosophy in a world of crisis: Critical realism and the Nordic contributions. Milton Park, Abingdon, Oxon: Routledge, 2011.
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On the origin of beauty: Ecophilosophy in the light of traditional wisdom. Bloomington, Ind: World Wisom, 2011.
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The practice of technology: Exploring technology, ecophilosophy, and spiritual disciplines for vital links. Albany: State University of New York Press, 1995.
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Trampe, Wilhelm. Ökologische Linguistik: Grundlagen einer ökologischen Wissenschafts- und Sprachtheorie. Opladen: Westdeutscher Verlag, 1990.
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Bhaskar, Roy, Petter Naess, and Karl Høyer, eds. Ecophilosophy in a World of Crisis. Routledge, 2011. http://dx.doi.org/10.4324/9780203698846.
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Hermeneutics of Ecological Limitation: Ecophilosophy Beyond Environmentalism. Independently Published, 2019.
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Jakobsen, Trond. Ecophilosophy and Critical Realism: From Science to Human to Eco-Emancipation. Taylor & Francis Group, 2018.
Find full textBook chapters on the topic "Ecophilosophy"
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Baracco, Alberto. "Conclusion: Ecophilosophy and the Human/Nonhuman Relation in Michelangelo Frammartino’s Alberi." In Basilicata and Southern Italy Between Film and Ecology, 251–61. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-13573-6_18.
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"2 ECOPHILOSOPHY." In A Companion to Environmental Thought, 26–71. Edinburgh University Press, 2019. http://dx.doi.org/10.1515/9781474469005-003.
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Dolêga, Józef M. "Sozology and Ecophilosophy." In The Paideia Archive: Twentieth World Congress of Philosophy, 9–15. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199822390.
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This paper contains a synthesized profile of sozology and ecophilosophy, sciences of the end of the 20th century. Sozology is defined as the science of the systematic protection of the biosphere from the destructive effects on it from the anthroposphere. On the other hand, ecophilosophy is understood as the science whose object of study is the essence and nature of the socio-natural environment, its quantitative and qualitative properties and the causal dependence between the anthroposphere and biosphere. I hope that both these sciences will enter permanently into the world’s educational systems in the 21st century.
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Bennett, John W. "Epilogue: The Rise of Ecophilosophy." In Human Ecology As Human Behavior, 3–22. Routledge, 2017. http://dx.doi.org/10.4324/9780203789551-12.
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Halsey, Mark, and Rob White. "Crime, ecophilosophy and environmental harm." In Green Criminology, 195–222. Routledge, 2017. http://dx.doi.org/10.4324/9781315093390-10.
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"Systems Theory and the New Ecophilosophy." In The Environment. The MIT Press, 2012. http://dx.doi.org/10.7551/mitpress/9359.003.0007.
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Steverson, Brian K. "Systems Theory and the New Ecophilosophy." In The Environment, 73–88. The MIT Press, 2012. http://dx.doi.org/10.7551/mitpress/9780262017404.003.0005.
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"an ecophilosophy of the moving image: cinema as anthrobiogeomorphic machine adrian ivakhiv." In Ecocinema Theory and Practice, 99–118. Routledge, 2012. http://dx.doi.org/10.4324/9780203106051-9.
Full textConference papers on the topic "Ecophilosophy"
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Ponizovkina, Irina, and Elena Agibalova. "Ecophilosophy and Cultural Environment." In Proceedings of the International Conference on Contemporary Education, Social Sciences and Ecological Studies (CESSES 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/cesses-18.2018.202.
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Горохов, С. А. "The Role of Ecophilosophy in the Formation of New Worldview Approaches in Education." In Современное образование: векторы развития. Роль социально-гуманитарного знания в подготовке педагога: материалы V международной конференции (г. Москва, МПГУ, 27 апреля – 25 мая 2020 г.). Crossref, 2020. http://dx.doi.org/10.37492/etno.2020.79.56.059.
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в статье рассматриваются вопросы качественных изменений, происходящих в современном обществе. Генерируют данные изменения шестая научно-техническая революция и переход от техногенного общества к информационному. Автор подчеркивает необходимость формирования нового мировоззрения, которое даст возможность осуществить данное изменение не революционным, а эволюционным путем. Особое внимание уделяется системе образования, служащей основой поступательного движения общества в данных преобразованиях. Отмечается необходимость смещения акцента с технических изменений, происходящих в обществе, на человека, его развитие, воспитание и образование. Драйвером этих процессов может выступить экофилософия как мировоззренческий аспект происходящих в обществе преобразований. Именно эколософия может являться тем каркасом, который через мировоззрение свяжет природную и культурною системы в единое целое. the article deals with the issues of qualitative changes taking place in modern society. The generator of these changes is the sixth scientific and technical revolution and the transition from a man-made society to an information society. The author emphasizes the need to form a new worldview, which will make it possible to implement this change not in a revolutionary, but in an evolutionary way. Special attention is paid to the education system, which is the basis for the progressive movement of society in these transformations. There is a need to shift the focus from technical changes taking place in society to the human being, his development, upbringing, and education. According to the author, the driver of these processes can be ecophilosophy as a worldview aspect of the transformations taking place in society. Ecophilosophy can be the framework that connects the natural and cultural systems into a single whole through the worldview.