Deep Ecology

2017
Pre-publication proof of "Prelude" ...
Link: https://isbnsearch.org/isbn/0415792576
On Routledge: https://www.routledge.com/Eco-Literate-Music-Pedagogy/Shevock/p/book/9780415792578
On Amazon.com: https://www.amazon.com/Eco-Literate-Music-Pedagogy-Philosophy-Autoethnography/dp/0415792576/
On Amazon.co.uk: https://www.amazon.co.uk/Eco-Literate-Music-Pedagogy-Routledge-Education/dp/0415792576/

Published by Routledge

The ecological crisis, understood as a crisis of consciousness and identity, demands a profound change in perspective that can be summoned by reestablishing the natural structure and organization of the human psyche. The first part proposes how the build-up of psychological contents banished to the abyss of repression is a great cause of personal pathology and ecological turmoil. Subsequently, it is proposed that the energy that gives life to the mind's dynamism ought to be released from its anthropocentric, industrial prison and brought to its truer ground amidst the Earth community, if we are to align ourselves to a better future. In this way, psychic energy becomes ecopsychic energy.

Excavating the future of Los Angeles in 1992, urban theorist and historian Mike Davis observed how the city's ruthless corporate planners had successfully armoured the city against the poor. In The World in a City: Multiethnic Radicalism in Early Twentieth-Century Los Angeles, David M. Struthers counterposes this popular image of the 'fortress city' by retreading the steps of its early twentieth-century labour organisers. During this period, coalitions of migrant workers in Los Angeles were woven together by a broad 'culture of affinity' (p15), a left landscape which included the exiled junta of the Partido Liberal Mexicano (PLM), the Socialist Party and the Industrial Workers of the World (IWW). The city also attracted revolutionaries of global status, including Sun Yat-Sen, Emma Goldman and Rudolf Rocker. But the migrant residents of LA 'drew from two primary strands of radical thought: the syndicalism of the IWW and the array of strategies found in anarchism' (p41). The fluidity of migrant work life demanded a more flexible strategy than the myopic 'craft' union structure of the American Federation of Labour (AFL). The AFL offered protection for the 'skilled' white worker by maintaining boundaries between trades and racist divisions among the working class. But at a time when American monopoly capitalism was ripping up the old industries, the AFL's 'protectionist' policy was self-sabotaging and failed to curb the technological tide which crested in the 'deskilling' of craft tradesmen. Indeed, Struthers' makes it clear that the 'skilled'/ 'unskilled' divide was always 'slippery' (p126) and underscored a significant weakness of the American labour movement during the early twentieth century. Even where migrant workers did successfully challenge the racism of the AFL (especially its Sinophobia), 'mobility met the limits of bureaucratic organizing and the flexibility required by workers in the transnational [US] West' (p126). Whilst the point is somewhat under theorised by the author, A World in a City shows us that

This chapter explores terms that are central to this study: religion, spirituality, nature religion, green religion, and dark green religion. Although this sort of linguistic labor may seem most pertinent to those with backgrounds in anthropology and religious studies, it should be even more valuable to those with little background in the academic study of religion. The rationale for this starting point is simple: terminology matters. It shapes methods and focuses attention in illuminating ways. Terminology also carries assumptions that may occlude phenomena that might well be relevant to any given inquiry. It is important in this investigation, therefore, to reflect critically on the terms employed.

The Adis of Arunachal Pradesh consider everything coming from nature as sacred and living. As opposed to the Christian theological teachings that regard humans as the conqueror of everything else on earth, in the Adi worldview, human beings do not occupy the center stage. Instead, the Adis believe in the intrinsic worth of all beings – both human and nonhuman, which exist on earth, as reflected in the Adi philosophy of ‘Donyi-Polo.’This paper attempts to study select poems from Mamang Dai’s book of poems Midsummer Survival Lyrics (2014) in the light of the philosophy of Donyi Polo. It also attempts to link this Adi worldview to the ecosophy of Arne Naess popularly known as ‘Deep Ecology.’

Reviews recent publication of new edition of Radical Ecopsychology by Andy Fisher, Ph.D., and responds to some of Fisher’s more provocative points concerning the direction of ecopsychology as a field that endeavors to remedy the imbalance between humans and nature.  Supports Fisher’s argument that it would be irresponsible to elevate a goal of acceptance of ecopsychology by mainstream psychology over the formative task of ecopsychologists to precipitate the social change that is necessary to avert impending global ecological disaster.  Criticizes Fisher for failing to address the advent of social media and its transformative potential in the context of Fisher’s identification of technological progress as the principal culprit in the ecological crisis.  Concerning the argument between first- and second-generation ecopsychologists over the proper role of science in advancing our cause, proposes that quantum physics and systems theory is a natural ally to ecopsychology that could lend valuable support to its holistic, naturalistic views.  Criticizes Fisher’s most recent advocacy of eco-socialism as a substitute for capitalism as unrealistic, and proposes the alternative of adopting a more transformative approach to capitalism’s excesses, such as those being advanced by organizations like “Share The World’s Resources,” which would constrain capitalism by establishing a global resource commons.  Finally, responds to Fisher’s acknowledgment of a viable counter-myth to that of material (not technological) progress and the American Dream by suggesting that a new myth of radical interdependence is already emerging, with “Earth-Rise” as its iconic symbol.

from: The Encyclopedia of Religion and Nature, Taylor and Kaplan, ed., published by Continuum, 2005 Although the term "animism" was originally coined in the nineteenth century to designate the mistaken projection of humanlike attributes -such as life, mind, intelligence -to nonhuman and ostensibly inanimate phenomena, it is clear that this first meaning was itself rooted in a misapprehension, by Western scholars, of the perceptual experience of indigenous, oral peoples. Twentieth-century research into the phenomenology of perception revealed that humans never directly experience any phenomenon as definitively inert or inanimate. Perception itself is an inherently relational, participatory event; we say that things "call our gaze" or "capture our attention," and as we lend our focus to those things we find ourselves affected and transformed by the encounter -the way the blue sky, when we open our gaze to it, reverberates through our sensing organism, altering our mood and even the rhythm of our beating heart. When we are walking in the forest, a particular tree may engage our awareness, and if we reach to feel the texture of its bark we may find that our fingers are soon being tutored by that tree. If the bark is rough and deeply furrowed our fingers will begin to slow down their movements in order to explore those ridges and valleys, while if the trunk is smooth, like a madrone, even the palm of our hand will be drawn to press against and caress that smooth surface. Maurice Merleau-Ponty, in his classic work, Phenomenology of Perception , suggests that the primordial event of perception is always experienced as a reciprocal encounter between the perceiver and the perceived, a open dialectic wherein my sensing body continually responds and adjusts itself to the things it senses, and wherein the perceived phenomenon responds in turn, disclosing its nuances to me only as I allow myself to be affected by its unique style, its particular dynamism or active agency.

This paper adopts the lens of environmental ethics to explore whether there is a disparity between the ethical approaches of a company in comparison to those expressed by stakeholder in relation to environmental issues, specifically those communicated through the corporate environmental report. Discourse analysis is adopted to explore the environmental section of the sustainability reports of the case study company as compared to the responses of a sample of the company's stakeholders, using the lens of three branches of environmental ethics: utilitarianism, deontology and virtue ethics. Results indicate that the ethical approaches expressed in the case study company's environmental reports were grounded in utilitarianism and deontology, in contrast to a virtue ethics approach expressed by external stakeholders. The disparity widened as the relationship between the company and the stakeholder became less direct. This disparity signals a failure to meet one of the primary purposes for preparing sustainability reports: to engage with stakeholders. As such this research contributes to the literature by identifying a disparity in the how this information is communicated compared with how it is perceived by stakeholders. This has important implications for the success of current stakeholder engagement practices.

In an article titled “Robochop,” The Economist reported a practical problem and its technological solution. The problem was that swarms of jellyfish clogged up the pipes of a Swedish nuclear power plant on the Baltic Sea coast, forcing the plant’s temporary shutdown. The proposed solution involved utilizing an invention of “a fleet of killer robots that turn jellyfish into mush.” The devices known as JEROS (Jellyfish Elimination Robotic Swarms) are designed to follow a lead robot and work in formation: they can apparently chop up to 900 kilograms of jellyfish an hour.''

The report raises an irrepressible question: Is there not something wrong—even deeply disturbing—about this picture?

This paper is the complementary, written component for my Masters Thesis in Ecological Design thinking. The documentary can be found on Vimeo - https://vimeo.com/147702609.

The thesis was an attempt to try and complement both rational and irrational ways of thinking. Allowing theory to be practised with real world experiences within Wilderness.

For the climate movement to succeed, we must model the paradigm shift in consciousness that many of us have concluded is a prerequisite to societal change. That means replacing the scientific materialist worldview with a quantum worldview that sees Gaia as not only a living organism, but a sentient being. We can 'prove' Gaia is conscious by considering an integral model of conscious awareness that draws on inter-subjective experience and quantum physics to show that the most complex living organism we have ever beheld cannot logically be other than conscious, for to presume otherwise is anthropocentric. Once we enlist her as our ally, and become active on her behalf instead of our own, then the moral rectitude we embody will become an unstoppable social force.

Radical environmental groups throughout the world, militantly committed to defending the ecology, are growing in size and influence. In this country, activists engage in ecological civil disobedience and "ecotage"-- the sabotaging of equipment to prevent ecological damage-- in the struggle to preserve wilderness lands. These ecoteurs have gone beyond traditional conservation concerns to a new philosophy-- Deep Ecology, or biocentrism-- that calls into question not only the wisdom, but the legitimacy of humanity's domination of nature. In "Green Rage", Christopher Manes has written a brilliant defense of radical environmentalism, challenging the ethics of modern industrial society and asserting the right of the natural world to blossom, evolve, and exist for its own sake.

In the paper, I argue that deep ecologists did not take full advantage of the potential of Martin Heidegger’s philosophy to support the foundational assumptions of deep ecology. They have overlooked Heidegger’s attempt to reject the idea of the great chain of being (reinforcing his critique of metaphysics as “ontotheology”), which is essential for the concept of ecospherical egalitarianism. In considering the notion of “ecospherical egalitarianism,” I shall recognize Heidegger’s ontology as an “ontological egalitarianism.” Finally, I will show that Heidegger’s project seems to be even more universal than deep ecology since Heidegger is concerned with artifacts as well as natural entities.

This essay published in Permaculture Magazine considers the potential of creating an ecosystem restoration cooperative and ecosystem restoration camps to engage the largest numbers of people around the world in mitigation and adaptation to human induced climate change.

O progressivo avanço da crise socioecológica torna cada vez mais premente a necessidade de literalmente pararmos para pensar sobre o tipo de civilização em que estamos vivendo e quais os seus rumos possíveis. Há quase sessenta anos a Filosofia Ambiental tem se dedicado a esta tarefa, examinando criticamente as diferentes relações que vamos estabelecendo com a natureza mais que humana. Ao lado da ecologia política, os primeiros passos da filosofia ambiental se deram a partir de um esforço de articulação e avaliação das ideias e ações do movimento ecologista entre as décadas de 1960 e 70. Um olhar mais acurado sobre a peculiaridade deste contexto histórico nos permite reconhecer a nascente filosofia ambiental na confluência entre: i) o alerta ecológico disparado pela repercussão de obras como Primavera Silenciosa (CARSON, 1962); ii) a inclusão definitiva da temática do meio ambiente na política internacional através da Conferência de Estocolmo (1972); iii) um reavivamento dos ideais preservacionistas norte-americanos promovido pela contracultura. O presente artigo pretende esboçar uma genealogia deste prolífico campo de estudos ainda pouco explorado no Brasil.

DISSERTATION AS PART OD MSC HOLISTIC SCIENCE - SCHUMACHER COLLEGE - PLYMOUTH UNIVERSITY - BY KARINA MIOTTO


It is time to feel emotionally connected to the Amazon rainforest, to learn how to appreciate it not only because of her environmental services, but for her intrinsic value, as a living being.
May the path of reconnection presented in this work encourage societies to a new way of thinking, feeling, communicating, teaching and learning about the rainforest, as well as other parts of the body of Gaia.

Joanna Macy's " Work that Reconnects " (WTR) is a transformative learning process that endeavors to help participants acknowledge, experience, and understand the emotions that may either empower or inhibit action to address the ecological crisis. The WTR seeks to work through grief, fear, and despair to animate a sense of active, empowering hope rooted in gratitude, compassion, imagination, community, and collective action. Drawing on theoretical perspectives from neuroscience, ecopsychology, and transformative learning, this paper analyzes how emotions may either impede or facilitate active engagement in ecological issues. The assumptions, goals, and process of the WTR are then presented in light of these insights. Finally, a case study involving the use of the WTR with young adults along with their reflections on the experience are considered to illustrate how the process may be employed as well as to analyze some of the benefits, challenges, and limitations of using this transformative learning process.

Rivers are alive. Indigenous peoples worldwide recognise the spiritual presence of rivers and derive their being from them. Western neo-liberalism threatens indigenous peoples, their lands and their rivers, but resistance is becoming more successful, as with the granting of personhood to the river Whanganui in Aotearoa New Zealand in 2017. In the so-called developed world, we have seemingly abandoned our indigeneity, losing our collective soul just as we colonized and imposed on the rest of the world our presumption of dominion over the Earth. But our rivers are still alive, even if canalized, polluted, buried or dammed, and still sacred. Can we decolonize and re-indigenize ourselves, and re-establish a respectful, responsible relationship with our river kin?

As Marina Warner observes in her introduction to its 2004 Vintage Classics edition, Coleridge’s life-long obsession with themes of enchantment comes to one of its fullest expressions in his 1798 poem, The Rime of the Ancient Mariner. In this paper I consider how that theme of enchantment has been interpreted by two of The Rime’s later adaptations, both of them childrens’ books: C.S. Lewis’ 1952 The Voyage of the Dawn Treader, and Ted Hughes 1993 The Iron Woman.  My discussion of these three stories, and of the mutating theme of enchantment that runs through them, relies heavily on Hughes’ 1993 essay The Snake in the Oak, in which he offers an empathic critical interpretation of the spiritual crisis that both cut off, and was eloquently mapped within, Coleridge’s 'three great poems'. For Hughes, The Rime’s hallucinatory enchantment is seen as a necessary and curative descent - a visionary encounter which briefly prises loose the dead grip of the protagonist’s – and the author’s – human centred worldview. The mode of enchantment that Hughes presents us with, here, is far from the solipsistic lapse into self-suggestion caricatured in C.S. Lewis’ sermon. Rather, it’s that universally recorded process of involuntary descent which characterises a shamanic calling.

Partiendo del paradigma antropológico y mitológico compartido por Carl Gustav Jung, Joseph Campbell y Mircea Eliade, José Antonio Delgado relaciona las estructuras míticas y sus mecanismos con el alma humana y sus productos, permitiendo que el lector comprenda de qué modo se expresa en el cine la imaginación y cómo se vehiculan los arquetipos o patrones de comportamiento humano a través de la gran pantalla. Además, las innovadoras relaciones entre los presupuestos que comparten la psicología profunda, la psicología transpersonal, la ecología profunda, el misticismo y la física cuántica redunda en una mejor comprensión del nuevo paradigma espiritual que está emergiendo en Occidente.

Environmental education (EE) and education for sustainable development (ESD) researchers and practitioners offer a well-founded critique of authoritarian tendencies and the threat of student indoctrination into neoliberalist values. Neoliberalism advocates economic growth through open markets and tends to ignore sustainability imperatives. Some researchers are also wary of any type of advocacy in education for the fear of indoctrination, warning against using education as a tool for behavioral change, regulated according to predetermined guidelines. This article supports the critics’ caution against neoliberalism, which privileges economic development and tends to ignore other concerns. This article addresses the question of how could educators create meaningful EE/ESD programs within or as an alternative to neoliberalism and discuss larger societal implications of transition to more progressive models. It is proposed that educational practice can be more effectively utilized in order to address unsustainable practices, by engaging with the most effective modes of sustainability and particularly important, critically reflecting upon realistic possibilities of decoupling economic growth from environmental degradation. It will be argued that we need a more focused EE/ESD that takes as its basis our common future on the planet of finite resources that necessarily need to engage more ‘radical’ perspectives.

Drawing on Ernst Bloch’s writings on utopia, Michel Foucault’s notion of heterotopia, and the ‘affective turn’ in social theory, I argue that cinema is by its nature heterotopic: it creates worlds that are other than the ‘real world’ but that relate to that world in multiple and contradictory ways. The landscapes and people portrayed in film are affectively charged in ways that alter viewers’ relationship to the real objects denoted or signified by them. But it is the larger context of social and cultural movements that mobilizes or fails to mobilize this affective charge to draw out its critical utopian potentials. I examine four films from the 1970s—Deliverance, The Wicker Man, Jonah Who Will Be 25 in the Year 2000, and Stalker—as examples of richly heterotopic films that elicited utopian as well as dystopian affects in their audiences, and I discuss some ways in which American environmentalists, British Pagans, Europe’s ‘generation of ’68’, and Soviet citizens worked with these affects to imagine change in their respective societies.

Highlighting the ecological concerns as projected in Disney Pictures is the prime objective of the paper. The two major ground breaking theoretical concepts Deep ecology and Ecofeminism though are against the institutionalized hierarchies, are found to dilute each other. The Frozen series of Disney Pictures has deviated from the clichéd portrayal of its princess's and has placed an open gate before the pro-feminist princess. Deep Ecology and Ecofeminism together create a deep impact on the role played by women in restoring nature to its pristine form from being exploited by the materialist society. Archetypal criticism clears the mist enabling women to know the reason behind their instinctual tendency to nurture nature. Both the concepts complement each other and create a divine approach towards nature. Frozen series has created a deep impact on every individual of the society irrespective of their age and gender. The paper supports the theory of coexistence propounded by the Frozen series with theoretical evidences pooled together from different episteme of knowledge like Psychology, Feminism and Ecology. The environmental ethics displayed by mass media to the younger generations has been a phenomenal victory. The Western civilization has steered the wheel of development towards ecological balance and has proved the fact that natural resources once exploited will bring doom's day to the doorsteps of all the creations existing on this earth. The ecological concepts dealt with in the movies have struck the chord-by explicating complicated ecological theories along with solutions for the ecological crisis through a feminist lens.

İnsanoğlunun hayvanlarla olan ilişkisinin başlangıcından bu yana insanın "efendi", hayvanların "mal" olma konumu "Derin Ekoloji" düşünce sisteminde değişir. Bu değişimde insan etkinliğinin hayvanların lehine sınırlandırılması, biz insanların da gerçek özgürlüğümüze attığımız adım olarak kazanç hanemize eklenecektir. Endüstriyel kültürle kopamayacak şekilde kenetlenmemiz, hayvanlar ve doğa konusunda derin ekolojinin romantik iyi niyetini gerçekleştirmemizi engellese de şu an yaşadığımız düşmanca tavrın da ortadan kalkması insanlık için bir zorunluluktur.

The award winning Encyclopedia of Religion and Nature critically explores the relationships among human beings, their environments, and the religious dimensions of life. Further information and sample entries can be found at the urls provided here or via Bron Taylor's website at www.brontaylor.com.

This paper is a preliminary report on the results of an informal survey tentatively exploring the connections between the practice of Permaculture and extraordinary experiences. It will introduce Permaculture, give an overview of the questions posed in the survey, examine some of the responses received and speculate on possible frameworks for understanding the connection. It is intended to be an exploratory study and to encourage further research into the connections between extraordinary experience and practical ecology.

The large-scale ecological damage caused by growth societies calls for economic degrowth in terms of a radical decrease in matter/energy throughput. This article examines the role of modern technology in degrowth with a focus on the question of agency and its ethical implications. After conceptualising technology as practice, the paper finds that while technological practice encompasses an agency for social change, it is restricted to transforming the non-human world to human-made objects. This is because in technological practice the world and its objects unfold as a standing-reserve for human use. Due to this calculative and anthropocentric thinking, technological practice does not and cannot support the emergence of a kind of agency that either does or can let things be. Moreover, the more technological the practice, the more objects are utilised. The paper concludes that technological practice does not support the transition to degrowth, because it directs its agents towards the continuous transformation of non-human-made objects into human-made objects resulting in an increase in cumulative throughput. The paper thus suggests that an ethos of releasement is needed to attain, as well as to live in, a degrowth society. The rationale provided for refraining from the technological practice in order to contribute to ecologically sensible social change is the chief contribution of this paper.

the most extensive overview of anarchist theory and practice yet to appear. His survey of the history of ecological thought is therefore quite welcome. Nature's Web is a valuable work for anyone concerned with ecological issues, and is essential reading for those interested in the relationship of ecology to anarchist and libertarian ideas. The study is noteworthy for the broad scope of its inquiry into the roots and development of ecological thought and values.

My first encounter with spawning salmon gleams with a cool, moonlit radiance in my memory. I'd grown up in the suburban east coast and knew nothing of this wild fish and its mysterious ways. It was in the mid-eighties, and I was kayaking in the Prince William Sound a year or two before the taut, ever-shifting surface of that life-filled sea was generously layered with a glistening blanket of oil by the Exxon company. This was my first time in Alaska, and I was stunned by the vastness of the mountains laced with glaciers and the abundance of bald eagles that seemed to gaze down at me from every overhanging branch and snag. We had beached our kayaks on one of the larger islands for the night, and after a simple meal I went walking off along the coast as the sun was slipping down toward the horizon, drinking the salt air and listening to the lapping of the small waves and the wind in the needles. After some time I came to the edge of a surging stream about twelve feet across, whose surface was rippling and splashing in the fading light -and without paying much attention I sat down on a mossy rock a ways back from the stream's edge just to bask in the rushing speech of those waters, and to gaze out into the oncoming night. And I lost myself in some reverie or other, until my awareness was brought back to the place by a pale glow beginning to spread into the sky from the rocks on the far side of the stream. The glow got steadily more intense until, as I watched, the full moon was hatched from those rocks, huge and round as a ripe peach, pouring its radiance across the stony beach and the gleaming waves and the rustling spruce needles and generally casting a kind of spell over the whole place. Now, I have never, of course, seen a cow jump over the moon. But that night I did see a fish jump over the moon. A great streamlined silhouette, its tail flapping, arced right over the full moon, and splashed back into the water. Whaa?! I couldn't believe what I'd just seen, and so was still staring at the after-image -and then another silhouette leapt right over the moon! I got up and walked over to the water's edge: the stream was thick with salmon, boiling with salmon, all jostling and surging against the current in fits and starts -it was as if the stream was made of salmon! I gazed and gazed for a couple hours. Then went back to my tent and tried to sleep, but couldn't. So I came back in the middle of the night, and stood staring into that moon-illuminated river of fish, and then I waded out into the middle of that mass of silvery, sparkling muscles all surging and lunging against the current. In the middle of the stream I

In the 1970s, deep ecologists developed a radical normative argument for ‘ecological consciousness’ to challenge environmental and human exploitation. Such consciousness would replace the Enlightenment dualist ‘illusion’ with a post-Enlightenment holism that ‘fully integrated’ humanity within the ecosphere. By the 2000s, deep ecology had fallen out of favour with many green scholars. And, in 2014, it was described as a ‘spent force’. However, this decline has coincided with calls by influential advocates of ‘corporate social and environmental responsibility’ (CSER) and ‘green growth’ (GG) that urge market actors to ensure voluntarily that social and environmental ‘problems are addressed holistically’. Given that CSER and GG have also been associated with rent seeking, privatisation and reducing incomes of the poor, could it be that the deep ecologists’ once radical ideas today serve to legitimate forms of exploitation that they once decried? A critical realist perspective can problematise deep ecology’s highly normative response to exploitation and alienation. By settling ontological questions in favour of holism and promoting moral voluntarism, deep ecology failed to address how actors with different interests might adopt green ideas. This blind spot can be cured by focussing instead on the active deployment of ethics, morality, values, beliefs, ideas, and knowledges by political actors in historically specific contexts. Both critical normative and critical realist modes of engaging with environmental values are important; however, at a time when holism and voluntarism are gaining influence, critical realism offers helpful insight into the uses and abuses of such values.

If it is the role of the humanities is to interpret the expressions of human experience over time, what exactly can Shakespeare offer in response to critical environmental concerns?  How can an ecological reading of Shakespeare serve to inform humanity’s role in the health of ecological systems?  This paper presents an ecological reading of Shakespeare’s A Midsummer Night’s Dream, bridging allegorical interpretation with the principles of deep ecology, a philosophy founded by mountaineer Arne Naess. Specific to the philosophy are concepts which promote wider identification with nature. Deep ecology is predicated on the idea that non-human living beings have an equal right to live as humans.  My discussion elucidates the connection between deep ecology and A Midsummer Night’s Dream, beginning with its fundamental precepts, moving into the ecological history of Elizabethan England, and finally into an allegorical interpretation of Jack Bottom and Puck, the intermediaries between nature and social order.

This pandemic is more than certainly - together with the giant fires in California and Australia, the staggering melting of the Arctic and West Antarctic ice caps, the destruction of the Amazonian forest, etc. - one of the warning signs of a potential dislocation of our world to materialist and capitalist practices (B. Latour). This state of affairs does not require recourse to the sometimes anxiety-provoking statements of collapsology (P. Servigne, R. Stevens, etc.) or even to others that are more reasonable but no less frightening (IPCC, D. Bourg).  The emergence of this pandemic is not an isolated singular fact but an emerging phenomenon linked to a global systemic dynamic where multiple factors act in an infinite number of interactions. This pandemic, as it presents itself, is undoubtedly specific to the anthropocene era.  The economic, productive and institutional worlds, as we know, have not recognised the gravity of the situation for obvious reasons. However, the President of the Republic, E. Macron, himself, in his last public speech, seems to think that our models must be replaced by others. The old reductionist and productivist paradigm for systematic growth must be replaced by that of a search for a balance between human ecumene and living environments (A. Berque, P. Descola). In his latest paper on BFM, N. Hulot, does not say otherwise.

This article will discuss social, environmental, and ecological justice in education for sustainable development (ESD) and Education for Sustainable Development Goals (ESDG). The concept of sustainable development and, by extension, the ESD, places heavy emphasis on the economic and social aspects of sustainability. However, the ESD falls short of recognizing ecological justice, or recognition that nonhumans also have a right to exist and flourish. An intervention in the form of an undergraduate course titled Politics, Business, and Environment (PBE) will be discussed. As part of this course, students were asked to reflect on the three pillars of sustainable development: society, economy, and environment, linking these to the fourth concept, ecological justice or biospheric egalitarianism. Biospheric egalitarianism is characterized by the recognition of intrinsic value in the environment and is defined as concern about justice for the environment. Some of the resulting exam answers are analyzed, demonstrating students’ ability to recognize the moral and pragmatic limitations of the anthropocentric approach to justice. This analysis presents ways forward in thinking about the role of “ecological justice” as the ultimate bottom line upon which both society and economy are based.

Työni tavoitteena on selvittää, miten Gary Snyder käyttää eläinkuvastoa runokokoelmissaan. Lähestyn ongelmaa poikkitieteellisesti käyttäen ekokriittistä näkökulmaa yhdistettynä buddhalaiseen uskonnolliseen teoriaan.

Aineistoni muodostuu Gary Snyderin runotuotannosta. Tämän lisäksi myös Snyderin proosateoksia käsitellään viitekehyksen sitä vaatiessa. Koska buddhalaiset elementit ovat niin vahvasti läsnä Snyderin tuotannossa, olen myös käyttänyt buddhalaista uskontoteoriaa ja klassisia sutra-tekstejä tutkimuksessani, yhdessä ekokritisismiä ja Beat-sukupolvea käsittelevien teosten kanssa.

Varsinaisessa analyysiosassani jaan Gary Snyderin tuotannon eläinaiheiset runot kolmeen luokkaan: interpenetraatiota ilmentävät runot, toteemieläimiä käsittelevät runot ja eläinten elinympäristön tuhoamista käsittelevät runot. Näiden luokittelujen avulla lähestyn tutkimusongelmaani, eli miten eläimet on esitetty Snyderin runotuotannossa ja mikä niiden funktio on. Analyysiosuudessani käytän hyväkseni sekä aiempaa Gary Snyderiin kohdistuvaa kriittistä tutkimusta että ekokriittisiä ja buddhalaisia prinsiippejä. Työni osoittaa, miten eläimet Gary Snyderin tuotannossa usein ilmentävät ekokriittisiä ja buddhalaisia näkökantoja.

Thomas Hobbes was one of the first modern political philosophers, and his approach to politics is still influential. Hobbes’s philosophy is humanistic, and I examine how the natural world is treated in Hobbes’s Leviathan (1946). While Hobbes may seem to be the antithesis to animal rights and environmentalism, I argue that this view is unfounded. Hobbes describes man and animal as fundamentally equal, and this equality is more important than Hobbes makes it. If we acknowledge the natural rights of animals, we could imagine a social contract in which animals are parties to the contract, represented by curators or guardians. This approach has some limitations, and I argue that exploring “environmentalism as self-interest” is more promising. I show how Hobbes prepares the argument for long-term perspectives, introduce some elementary evidence of the dangers of environmentally unsound policies, and then develop a Hobbesian argument for environmentalism.

Toplumları derinden etkileyen ve son yıllarda sıkça kendinden bahsettiren ekolojik bunalım, bütün olumsuzluklarına ve kriz haline karĢın önemli bir farkındalığı da ortaya çıkarmıĢtır. Ġçinde bulunduğumuz bu kriz öncelikle, geleneksel çevre korumacılık yaklaĢımları ve bu doğrultuda alınan teknik önlemler ile giderilmeye çalıĢılmıĢ; ancak istenilen sonuç alınamadığından krizin önüne geçilememiĢtir. YaĢanılanların gerçekliğinin ve ciddiyetinin anlaĢılması; çözüm üretilmesi ve konu hakkında hassasiyetin yaratılması için 1960'lı yılların sonunu beklemek gerekmiĢtir. Bu farkındalık ise sorunların çözümünün krizde değil; kökeninde aranması gerektiği gerçeği üzerinde yükselerek, insanın doğadan neden uzaklaĢtığı, niçin doğayı ikincil konuma sürükleyerek yabancılaĢtırdığı ve ona hükmetme arzusunun nasıl galip geldiğinin sorgulanması ile baĢlamıĢtır. Bu sorgulamanın temel iki öğesi olan insan ve doğanın iliĢkisel durumları ve birbirine göre konumları esasında krizin nedenini oluĢturmaktaydı. Ancak ekolojik hareketin en büyük çıkmazı ise, diğer ideolojilerde olduğu gibi kendi içinde bölünmüĢlükleri ve ortaya koydukları düĢüncelerin birbirinden çok farklı olmasıydı. Nitekim ne derin ekolojinin insanı merkeze alan sisteme karĢı bir duruĢ sergilemesi ve doğayı özneleĢtirmesi; ne hiyerarĢi ve tahakkümü temel sorun olarak gören ve buradan yola çıkarak insan-doğa iliĢkisini sorgulayan toplumsal ekoloji; ne de bu hareketlerden beslenerek ortaya çıkan, ataerkil düzen eleĢtirisinden hareket ederek, doğaya tahakkümü ve üzerindeki sömürüyü, kadının sömürüsüyle özdeĢleĢtiren eko-feminizm bu bunalıma tam anlamıyla çözüm üretebilmiĢtir. Dolayısıyla bu makale de ekolojik krize çözüm bulabilme saikiyle yola çıkmıĢ değildir. Temel amaç, ilgili literatürün tartıĢması aracılığıyla teorik bilgi sunmak ve bu Ģekilde ekolojik krize dikkat çekerek insanlığın doğaya hükmetme arzusunun meĢruluğunu (!) kırmaktır. Çünkü oluĢturulan onca akımın ortaya koyduğu tek ortak sonuç, doğaya atfedilen değer ölçüsünde ve doğanın konumlandırıldığı yere göre krizin değiĢkenlik göstermesidir. BaĢka bir deyiĢle, açık bir çözüm önerisinden ziyade, doğaya atfedilen değer ölçüsünde ekolojik krizin çözülmesi noktasında ilerleme kaydedileceği düĢünülmektedir. Bu nedenle de, insan-doğa iliĢkisi çerçevesinde doğanın konumlandırılması bağlamında "özne" sorunu, bahsi geçen üç akımdan (Derin Ekoloji, Toplumsal Ekoloji ve Eko-feminizm) hareket ederek karĢılaĢtırmalı olarak incelenmiĢtir Anahtar Kelimeler: ekoloji, insan merkezcilik, çevre merkezcilik, derin ekoloji, toplumsal ekoloji, eko-feminizm.