Journal articles: '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.

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Mnassar, Sabri. "Nathaniel Hawthorne’s Ecophilosophy in “Rappaccini’s Daughter”." Prague Journal of English Studies 11, no. 1 (July 1, 2022): 9–27. http://dx.doi.org/10.2478/pjes-2022-0001.

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Abstract This paper examines Nathaniel Hawthorne’s ecophilosophy in “Rappaccini’s Daughter” by focusing on his various representations of the natural environment and the human relationship to it. It suggests that the story reflects his belief that nature is divinely arranged and that humanity should protect rather than manipulate its systems. From his perspective, the disruption of natural systems would not only cause the extinction of many animal species but also endanger human life and existence on earth. The paper further suggests that Hawthorne promotes a view of nature as a living organism whose entities possess souls and spirits. Their capacity to have feelings and emotions makes them entitled to moral respect and consideration. In its study of the author’s environmental values and ethics, the essay claims that Hawthorne advocates the idea that human beings do not occupy a privileged position in the universe and that they are not superior or more important than nonhumans. In contrast to the Biblical vision of humankind, he portrays humans as weak and flawed creatures that cannot attain divine perfection. For these reasons, the paper asserts that “Rappaccini’s Daughter” exhibits Hawthorne’s deep ecological awareness and underlines his stature as a pioneer of American literary environmentalism.

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Grange, Lesley Le. "Ubuntu/Botho as Ecophilosophy and Ecosophy." Journal of Human Ecology 49, no. 3 (March 2015): 301–8. http://dx.doi.org/10.1080/09709274.2015.11906849.

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Guryanova, Anna Victorovna, and Nikolay Yuryevich Guryanov. "ECOPHILOSOPHY AND THE CRISIS OF ANTHROPOCENTRISM." Наука XXI века: актуальные направления развития, no. 1-2 (2022): 203–6. http://dx.doi.org/10.46554/sciencexxi-2022.03-1.2-pp.203.

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Apkin, Renat, and Emily Tajsin. "Ecophilosophy and the Problem of Monitoring Hazards." Dialogue and Universalism 29, no. 3 (2019): 163–70. http://dx.doi.org/10.5840/du201929345.

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There is a strong interconnection between the social and environmental spheres. The efforts of monitoring and forecasting of disastrous events can illustrate benefits and threats of technicization and science. In ecophilosophy the forecasting of hazards is today extremely needed. It is not about creating theoretical unified structures or practical return to holistic harmony of a primordial man with nature. It is about, as Félix Guattari once held it, the complexity of the relationship between humans and their natural environment. Though the desired maintenance of the conflict between industrial society and natural systems now seems impossible, we still can start moving towards it: theoretically, by developing eco-philosophical ideas, and practically, monitoring and forecasting catastrophes and disasters, to protect human life and health and, as eco-philosophers would say, keep land usable for human purposes. The topic of the earthquakes forecast today is more in demand than ever.

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Densu, Kwasi. "Omenala: Toward an African-Centered Ecophilosophy and Political Ecology." Journal of Black Studies 49, no. 1 (September 7, 2017): 29–52. http://dx.doi.org/10.1177/0021934717729503.

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This article seeks to contribute to the reconstruction of an African-centered ecophilosophy and political ecology. Employing Cheikh Anta Diop’s theory of African cultural unity, it considers the Ndi Igbo philosophy Omenala, its paradigmatic implications for Africana studies, and its capacity to demonstrate the continuity of indigenous African socioecological praxis cross culturally. In addition, it explores the relevance of Omenala to the development of an authentic social history of African people and as a theory to analyze contemporary problems in the African world. Three key issues are addressed. First, the article accounts for the absence of ecological theory within Africana studies. Second, it explicates the cultural and philosophical basis for an African-centered ecophilosophy and political ecology. Third, it envisions new approaches and areas of inquiry within Africana studies.

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Mjaaland, Marius Timmann. "Ecophilosophy and the Ambivalence of Nature: Kierkegaard and Knausgård on Lilies, Birds and Being." Kierkegaard Studies Yearbook 26, no. 1 (August 11, 2021): 325–50. http://dx.doi.org/10.1515/kierke-2021-0014.

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Abstract In The Lily in the Field and the Bird of the Air (1849), Kierkegaard presents a succinct critique of Romantic aesthetics, in line with contemporary critiques of ecocriticism and ecophilosophy, e.g. by Timothy Morton. Whereas Romantic poets see nature as a mirror of their inner thoughts and pathos, thereby divinising themselves and their creativity, Kierkegaard emphasises the authority of the Creator and the exteriority of nature. He identifies the consequences of such Romantic self-infatuation on all levels of discourse: aesthetics, ethics, epistemology and ontology, and seeks to formulate an alternative. I argue that the discourses thus represent an alternative philosophy of nature, revealing an immediate joy for the gift of being-there. Being human thus means being dependent on and embedded in nature. This makes Kierkegaard a highly relevant interlocutor for contemporary ecophilosophy and ecocriticism, as revealed by Knausgård’s novel Morgenstjernen (2020).

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Pitkänen, Olli Petteri. "Towards Anthropocentric Deep Ecology: Utilizing Esotericism within Ecophilosophy." SATS 23, no. 1 (July 1, 2022): 117–33. http://dx.doi.org/10.1515/sats-2021-0019.

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Abstract This article has a twofold aim. First it is shown, based on Joseph Christopher Greer’s earlier analysis, that there is a close historical, and to some extent substantial, affinity between deep ecology and esotericism. Greer’s findings will be corroborated by applying three different definitions of esotericism to the question at hand. Second, based on Sean McGrath’s ecophilosophy, it will be argued that utilizing esoteric influences systematically in deep ecological context can help deep ecology to avoid some problematic aspects it is often accused of. Especially the esoteric conception of living nature can help deep ecology to bridge the gulf between nature and the human being, and thereby to avoid both theoretical and practical anti-humanism.

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이효진 and Kee Dae Kim. "Ecophilosophy Education for Elementary Students: Possibilities and Directions." Teacher Education Research 53, no. 2 (June 2014): 231–44. http://dx.doi.org/10.15812/ter.53.2.201406.231.

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19

Ladd, Anthony E. "Book Review: Ecophilosophy: Field Guide to the Literature." Humanity & Society 14, no. 1 (February 1990): 93–94. http://dx.doi.org/10.1177/016059769001400113.

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Clair, Judith A., John Milliman, and Karen S. Whelan. "Toward an Environmentally Sensitive Ecophilosophy for Business Management." Industrial & Environmental Crisis Quarterly 9, no. 3 (September 1996): 289–326. http://dx.doi.org/10.1177/108602669600900302.

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21

Piątek, Zdzisława. "Ecophilosophy as a philosophical underpinning of sustainable development." Sustainable Development 16, no. 2 (2008): 91–99. http://dx.doi.org/10.1002/sd.340.

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Ishtiaque Ahmed, Levin. "Gandhi, Guattari and the Decolonization of the Anthropocene." REGAC - Revista de Estudios Globales y Arte Contempor�neo 8, no. 1 (December 22, 2022): 94–120. http://dx.doi.org/10.1344/regac2022.8.41414.

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This article examines the relevance of Guattari’s ecosophy and Gandhi’s ecophilosophy to provide an ontological response to environmental (in)justice in the Indian subcontinent in the context of Anthropogenic climate change. Considering what it signifies to live in the Anthropocene, it engages with the Guattarian idea of emancipation and the Gandhian concept of swaraj to understand the ethics of justice in the new climate regime. Through these intellectual encounters, this article develops an ontological framework for addressing the question of human agency in the Anthropocene considering the long history of decolonization in South Asia which was largely shaped by Gandhi’s idea of swaraj. To facilitate engagement across diverse philosophical cultures for the purpose of decolonizing the Anthropocene, this article seeks to understand possible points of alliance between Guattarian ecosophy and Gandhian ecophilosophy. This cross-cultural conversation becomes pertinent when neoliberal capitalism is radically transforming the lives and landscapes of the planet, reconfiguring the registers of what Guattari (2000) has called the three ecologies: namely those of the environment, social relations and human subjectivity. This cross-cultural confluence of philosophical ideas unveils how the ecologies of both humans and nonhumans are globally reconfigured according to the logic of neoliberal capitalism. Therefore, this article seeks to conjoin Guattarian ecosophy and Gandhian ecophilosophy to understand environmental (in)justice in the Indian subcontinent in the context of anthropogenic climate change. Reflecting on Gandhian ideas with the help of Guattarian ecosophy would help us understand the detrimental effects of the colonial Anthropocene. The condition of the Global South is still deeply colonial, which is marked by economic inequality and social injustice. Therefore, engaging with Gandhi and Guattari in the Anthropocene is a task of radical ecological imagination. This article elaborates on this project of radical ecological vision by drawing their philosophical contributions.

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Rothenberg, David. "Individual or Community? Two Approaches to Ecophilosophy in Practice." Environmental Values 1, no. 2 (May 1, 1992): 123–32. http://dx.doi.org/10.3197/096327192776680151.

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Banta, Erik Haugland. "Donald Edward Davis: Ecophilosophy: A Field Guide to the Literature." Environmental Ethics 12, no. 4 (1990): 369–70. http://dx.doi.org/10.5840/enviroethics199012437.

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Shulga, Elena. "Ecophilosophy and Symbolical World of Nature: an Issue of Interpretation." Logos et Praxis, no. 1 (August 2018): 22–31. http://dx.doi.org/10.15688/lp.jvolsu.2018.1.3.

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Pamela Gossin. "Animated Nature: Aesthetics, Ethics, and Empathy in Miyazaki Hayao's Ecophilosophy." Mechademia: Second Arc 10 (2015): 209. http://dx.doi.org/10.5749/mech.10.2015.0209.

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Hategan, Vasile-Petru. "Eco Trends, Counseling and Applied Ecology in Community Using Sophia." International Journal of Environmental Research and Public Health 18, no. 12 (June 18, 2021): 6572. http://dx.doi.org/10.3390/ijerph18126572.

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The study investigates the current trends that manifest themselves in two areas that have common origins in antiquity, found in the Hellenistic concept of Sophia: present in philosophy, where it expresses the love of wisdom, but also in theology where it represents divine love. Looking at this approach, the Sophia has manifested various orientations, either toward the field of ecology and the environment through the emergence of new concepts, such as ecophilosophy and ecotheology, but also toward the practice applied to the person, through the philosophical counseling or spiritual or pastoral counseling. This paper analyzes the characteristics of the applied trends, ecophilosophy and ecotheology, through their comparative analysis, along with a bibliometric study on papers published on these topics in indexed databases in the last 45 years. The paper presents the openness to innovation, through the emergence of the two concepts analyzed which created methods and tools specific to philosophical or spiritual counseling, and adaptations of these practices to the needs of contemporary society. Therefore, the innovation is sustained by creating a new specialization in community counseling practice, called eco-counseling for community (EC4com), with the new ecological trend, which can be included in the philosophical and spiritual practices applied in communities through individual counseling, for groups or community.

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Comi, Alice, Francesco Lurati, and Alessandra Zamparini. "Green Alliances: How Does Ecophilosophy Shape the Strategies of Environmental Organizations?" Academy of Management Proceedings 2013, no. 1 (January 2013): 12603. http://dx.doi.org/10.5465/ambpp.2013.12603abstract.

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Uebel, Thomas. "“A Kind of Metaphysician”: Arne Naess from Logical Empiricism to Ecophilosophy." Inquiry 54, no. 1 (January 26, 2011): 78–109. http://dx.doi.org/10.1080/0020174x.2011.542944.

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Qiu, Yan. "“Off the Trail”: Ecophilosophy and Gary Snyder’s Idea of “the Wild”." ANQ: A Quarterly Journal of Short Articles, Notes and Reviews 30, no. 2 (March 15, 2017): 101–11. http://dx.doi.org/10.1080/0895769x.2017.1278582.

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Comi, Alice, Francesco Lurati, and Alessandra Zamparini. "Green Alliances: How Does Ecophilosophy Shape the Strategies of Environmental Organizations?" VOLUNTAS: International Journal of Voluntary and Nonprofit Organizations 26, no. 4 (August 6, 2014): 1288–313. http://dx.doi.org/10.1007/s11266-014-9478-6.

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32

May, Murray. "Towards a New Cosmology of Environment." Australian Journal of Environmental Education 4 (September 1988): 9–21. http://dx.doi.org/10.1017/s0814062600001191.

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AbstractThe purpose of this article is to review and integrate a number of concepts and perspectives recently developed or revived which challenge society's current attitudes towards the environment. The concepts discussed include, for example, ecophilosophy and deep ecology, holism, cultural transformation, the Gaia hypothesis, transpersonalism and world, national and state conservation strategies.It is concluded that the notion of living in harmony with nature is central to any view spirituality. The implications of this view in terms of individual personal action are discussed.

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Gorokhov, Sergey A. "Ecological philosophy: modern approaches and issues." Problems of Modern Education (Problemy Sovremennogo Obrazovaniya), no. 2, 2020 (2020): 22–29. http://dx.doi.org/10.31862/2218-8711-2020-2-22-29.

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The article considers ecophilosophy as a new branch of philosophy, formed at the intersection of such Sciences as biology, genetics, sociology, ecology, etc. Different approaches of identifying the essential characteristics of the interaction of man and nature are analyzed. Particular attention is paid to the ideological approach when studying this problem. As the main conclusion, the author substantiates the thesis about the need to abandon the use of discrete approaches in the study of the interaction of society and the world around; a new paradigm of modern society development.

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Park, Mincheol, and Jin A. Choi. "Felix Guattari’s Ecophilosophy: Chaosmose, the Production of Ecological Subjectivity and Eco-Democracy." Journal of The Society of philosophical studies 127 (December 31, 2019): 233–58. http://dx.doi.org/10.23908/jsps.2019.12.127.233.

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KLIMSKA, Agnieszka. "EDUCATION FOR THE VALUE OF SUSTAINABLE DEVELOPMENT IN SELECTED CONCEPTS OF ECOPHILOSOPHY." Scientific Papers of Silesian University of Technology. Organization and Management Series 2019, no. 141 (2019): 161–72. http://dx.doi.org/10.29119/1641-3466.2019.141.12.

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FAIRWEATHER, P. G. "Links between ecology and ecophilosophy, ethics and the requirements of environmental management." Austral Ecology 18, no. 1 (March 1993): 3–19. http://dx.doi.org/10.1111/j.1442-9993.1993.tb00432.x.

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Ignatov, Anatoli. "African Orature as Ecophilosophy: Tuning in to the Voices of the Land." GeoHumanities 2, no. 1 (January 2, 2016): 76–91. http://dx.doi.org/10.1080/2373566x.2016.1166977.

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Rybalczenko, Tatiana. "Поэтическая антроподицея Леонида Мартынова." Acta Polono-Ruthenica 1, no. XXII (April 30, 2017): 31–49. http://dx.doi.org/10.31648/apr.1217.

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The article reveals the picture of the world in poetry L. Martynov, to identify the concept of man as a demiurge-generation of evolution of space development as a tool of self-nature. The article accented the originality of the poetic philosophy and its proximity leading natural-philosophical and cultural concepts in the philosophy of the twentieth century: а noosphere idea in the philosophy of Russian cosmists, a sinergetics development model and the ecophilosophy the second half of the twentieth century. It installed here stability and correction of natural philosophy and anthropology of Martynov in his poetry from the 1920s to the 1970s.

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Gorokhov, Sergey A. "Ecophilosophy as an ideological frame and a basis for the development of the human society." Problems of Modern Education (Problemy Sovremennogo Obrazovaniya), no. 4, 2020 (2020): 20–27. http://dx.doi.org/10.31862/2218-8711-2020-4-20-27.

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This article is devoted to the need to form a paradigm syncretic approach to the progressive building and development of a harmonious society of the future. The author notes the impossibility of solving the issues related to building a harmonious society within the framework of any private theories, Sciences. It is concluded about the exclusive role of ecophilosophy in forming such a society, primarily because of the possibility of combining disparate Sciences, ethical and moral views, as well as axiological installations into one system by overcoming the centuries-old contradictions within the system of the «nature-man» relationship.

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Černoch, Felix. "The Dimensions of War and Peace that Can't be Neglected: Ecophilosophy & Paxology." Vojenské rozhledy 22, no. 1 (January 24, 2013): 41–45. http://dx.doi.org/10.3849/2336-2995.22.2013.01.041-045.

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Higgs, Eric, and Alan R. Drengson. "The Practice of Technology: Exploring Technology, Ecophilosophy, and Spiritual Disciplines for Vital Links." Technology and Culture 38, no. 3 (July 1997): 811. http://dx.doi.org/10.2307/3106906.

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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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McClanahan, Bill, and Avi Brisman. "Climate Change and Peacemaking Criminology: Ecophilosophy, Peace and Security in the “War on Climate Change”." Critical Criminology 23, no. 4 (August 21, 2015): 417–31. http://dx.doi.org/10.1007/s10612-015-9291-6.

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Embros, Grzegorz. "Instrumenty wsparcia edukacji dla zrównoważonego rozwoju." Studia Ecologiae et Bioethicae 8, no. 1 (June 30, 2010): 157–67. http://dx.doi.org/10.21697/seb.2010.8.1.13.

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The interdisciplinary nature of environmental protection dooms most of the presently applied protection methods to failure. It is particularly vital an issue in present times of an ecological crisis that occurred as an effect of tackling environmental problems solely from a technical point of view. A crucial role in eliminating the effects and causes of the crisis plays the idea of sustainable development. Therefore, it is necessary to carry out proper educational activities for practical realization of its demands what may end the ecological crisis. The author of the paper presents currently applied educational methods and consequences of their application. Simultaneously he points out a necessity of a holistic approach to education for sustainable development that might be guaranteed, among others, by ecophilosophy. He also highlights the potential of information technology in the realization of educational activities for sustainable development.

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Cooper, Sarah. "Perceptual-Imaginative Space and the Beautiful Ecologies of Rose Lowder's Bouquets." Paragraph 43, no. 3 (November 2020): 314–29. http://dx.doi.org/10.3366/para.2020.0343.

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Experimental filmmaker Rose Lowder is an intricate explorer of perception. Many of her exquisite silent short films feature flowers that are scrutinized frame by frame in shots that appear to have layers, as well as volume, and to quiver between simultaneity and succession. Yet these perceptual palimpsests that present almost too much for the eye to take in also reveal an as yet unexplored relation to imagination. Informed by ecological principles and foregrounding floral beauty, Lowder's Bouquets create a striking bond between perceptual and imaginative space. This article draws upon twentieth-century phenomenological accounts of perception before delving into earlier historical discussions of beauty in nature and in art, and bringing out connections to moral philosophy and feminist ecophilosophy, in order to understand how the beautiful entwines with ecological concern in the perceptual-imaginative space of her films.

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Czekalski, Rafał. "Od humanizmu ekologicznego i ekofilozofii do ekoteologii. Krytyka koncepcji duchowości ekologicznej H. Skolimowskiego." Studia Ecologiae et Bioethicae 9, no. 4 (December 31, 2011): 19–33. http://dx.doi.org/10.21697/seb.2011.9.4.02.

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The purpose of this article was a review of the concept of ecological spirituality. Prior to this, however, the development of ecophilosophical thought of prof. Skolimowski has been presented. The starting point for Skolimowski’s philosophical thought is the holistic picture of the world (cosmology), which becomes the basis for the formulation of new ethics whose main attitude is reverence for the world and the man immersed in it. It is undoubtedly an original idea, opposing the canons and the paradigms valid in modern science. Skolimowski offers a holistic view of our civilization, the restoration of lost values, and inhibition of unilateral, i.e. materialistic progress. It is amazing how multifaceted Skolimowski’s publications are, ranging from strictly philosophical texts, regarding for instance analytical philosophy, to works concerning religious or social issues. The review of Skolimowski’s eco-theology has been conducted from the perspective of Catholic theology. The concept of God, spirituality, and the random treatment of other religions presented by Skolimowski are unacceptable. In reality, it is an attempt to subordinate religion to the assumptions of his own ecophilosophy.

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Kuzior, Aleksandra. "Odpowiedzialność człowieka za przyrodę w perspektywie kryzysu ekologicznego." Studia Ecologiae et Bioethicae 5, no. 1 (December 31, 2007): 115–24. http://dx.doi.org/10.21697/seb.2007.5.1.08.

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The article takes up the issues connected to the ecological crisis, causes of which refer to uncontrolled scientifically-technical development, predatory administration of the natural sources of Earth and disrespect of the nature, following from the anthropocentric axiology, the analysis of the Stockholm’s Declaration, the Declaration from Rio and the declaration from Johannesburg, as documents forming the idea of the sustainable development, active that care and respect of nature and preventing degratation of natural environment make a basis of the agricultural and social development and the only rational way to get out of the ecological crisis without radical reduction the quality of human’s life. In discussed declarations they point out the individual, collective and institutional responsibility. It’s set up that the basis of the responsibility figured out like that - for the other human, for present and future generations, for the nature, for the global human’s society, for other communities of alive creatures, for the planet - should be ecophilosophy and systematic sozology. Basing on this two sciences we can make a socio-economical and ecological order indicated in the sustainable development conception.

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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 (August 21, 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 is first of all a problem of our experience of the world, posing a question of ‘environmental ontology’. I suggest an hermeneutical approach primarily into early Indian Buddhist sources, and I argue that although a homogeneous ‘Buddhism’, as well as a ‘green Buddhism’ are problematic, different strands of thinking in Buddhist philosophy can facilitate the analysis of critical points also raised by Ecosophy T, supporting and expanding an ecosophical approach to ecological challenges.

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Bowering, Scott. "Zazen and Self as Environment." Religions 13, no. 2 (February 3, 2022): 141. http://dx.doi.org/10.3390/rel13020141.

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The teachings of Eihei Dōgen Zenji (1200–1253) emphasize a non-instrumental orientation to zazen as “practice-realization”, which might be described as a single movement of purposeful action and actualization of aims. Yet the question remains, if zazen is not in some sense a set of clearly defined steps toward specific ends, exactly how are its benefits manifested, and why would Dōgen place such an elusive approach at the centre of practice? In the following, I will discuss how Dōgen’s conception of practice does not necessarily function as a prescriptive methodology leading to specified results, but might better be described as an orientation to everyday experience that facilitates a comprehensive integration of physical and perceptual interactions within shared environments. Any sense of the utility or benefit of zazen is inseparable from reference to these relations within specific contexts of practice. Exploring close parallels between Dōgen’s conception of universal self (jiko) and gestalt theory, particularly as it is referenced in ecophilosophy and sociomaterial practices literature, suggests ontological and ethical implications of “practice-realization” from contemporary secular perspectives.

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50

Fios, Frederikus. "Eco-Philosophy for Industry Practices in Indonesia." Advanced Science Letters 21, no. 4 (April 1, 2015): 907–9. http://dx.doi.org/10.1166/asl.2015.5925.

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Eco-philosophy is a critical reflective to examine the problems that arise in the relationship between human and environment. Nowadays, we can not deny the existence of a problem that is created between the human and the environment. Humans in this paper refer to the subject or industry practitioners in Indonesia. Then, the environment refers to the objective conditions of the affected Indonesian perpetrators of the industry in question. Human existence that industry and the environment can not be denied existence. These two elements create unfair conditions, because industries practices often overlook the ethical values in the context of ecophilosophy. Low labor costs, the industries concentrated in Java and Sumatra, and monopolistic practices of natural resources, forests and pollution are concrete examples of industrial practice in Indonesia, which have a negative impact on humans and the environment. Injustice on others and the environmental crisis can not be avoided. This paper provides a philosophical framework that offers alternative solutions resolve the disharmony between the world of industrial relations with our fellow human beings and the environment in Indonesia.

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Journal articles on the topic 'Ecophilosophy'

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