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... Its worship of the cow is, in my opinion, its unique contribution to the evolution of humanitarianism. It is a practical application of the belief in the oneness and, therefore, sacredness, of all life (Naess, 1987). Haigh (2006) described that although the concept of self-realization emerged from Vedantic philosophy, but the source is (Gandhi, 1987). ...
... As Gandhi vividly describes this truth in following words: "I believe in advaita (nonduality), I believe in the essential unity of man and, for that matter, of all that lives. Therefore, I believe that if one man gains spirituality, the entire world gains with him end, if one man fails, the entire world fails to that extent (Naess, 1987). ...
... According to Naess (1987) , Gandhi was a strong advocator of self-realization. He was very extreme about self-realization of other living beings than human beings. ...
Man, and nature are two inseparable entities. The bond between them is so inextricably interwoven that whatsoever happens to the phenomena of Earth is reflected on the life of man, and whatever is the action of man is sure to have impact on the natural resources. The modern secular worldview has changed the harmonious attitude of man and created disequilibrium in nature. The consideration of mankind as the master and possessor of nature has changed the sustainability of our home planet Earth and caused environmental crisis such as deforestation, desertification, biodiversity loss, climate change, water, air, and soil pollution. In this respect, the deep ecological approach of Islam and Hinduism describe the sacredness of earth and natural resources. It considers mankind as an equal partner with the rest of God’s creatures and is originated in the bosom of creation. In contemporary period, Seyyed Hossein N?sr, Fazlun Majeed Kh?lid, Mah?tm? Gandhi and Ranchor Pr?me as eco- religious scholars have tried to interpret the deep ecology of Islam and Hinduism. On the basis of deep ecology, they attempt to solve present ecological crisis in purely religious understandings. N?sr and Kh?lid tried to address these issues from an Islamic understanding of nature while Gandhi and Pr?me attempted to deal with ecological crisis from Hindu faith. This interfaith research presents a comparative analysis of the deep ecological thoughts of contemporary scholars of Islam and Hinduism to sustain Man-Nature relationship in 21st century. Through discussion of their eco-religious views, this paper motivates mankind to divert his negative destructive attitudes into positive constructive ones to avoid future catastrophes and to ensure the sustainability of natural resources.
... Related to the first aim of this study, the ecosophy of Arne Naess [26] was used as a theoretical framework to develop the WAYA programme. Central to Naess's ecosophy is the idea that every living being has an inherent drive to expand its power and fulfil its potential-which he refers to as self-realization [27]. In this context, Naess does not intend "self-realization" to be of the ego self (small s), but rather a realization of the larger ecological Self (capital S). ...
... According to his view, all beings are connected in the dynamic web of nature, where each has its own intrinsic value that should be recognized and respected [1]. Time spent in a natural setting can support the process of realization of the ecological Self [27]. The programme provides participants the opportunity to identify with and establish a connection to the beauty and grandeur of nature, thereby supporting the expansion of a larger and more inclusive sense of ecological Self. ...
... It is of great interest to investigate which of these mindfulness-based exercises are most suited to the wilderness setting and supportive of the health and well-being of AYA cancer survivors. Specifically in relation to the self-realization process, as described in Naess's ecosophy [27], further exploration of how AYA cancer survivors relate to nature and how they perceive these experiences to be supportive of their health and well-being is warranted. Photovoice, a methodology that facilitates the expression of participant experiences through photography and group discussion [56], could be a suitable method for this. ...
Detailed descriptions of theory, structure, and activities with causal links to specified outcomes of wilderness programs are lacking. Addressing this gap, the present qualitative study gives a thorough description of the development of the Wilderness programme for Adolescent and Young Adult (AYA) cancer survivors (WAYA). WAYA is adapted to the individual needs of AYA cancer survivors. It was conceived around Næss’s ecosophy and the Positive Health Model, and refined based on findings from a scoping review and patient/public involvement. Programme aims were to increase physical activity, self-confidence, personal growth, joy, safety within nature, meaningful relationships, and self-efficacy. The programme was an eight-day expedition followed three months later by a four-day base-camp. Activities included hiking, backpacking, kayaking, rock climbing, mindfulness and bushcrafting. Evaluation of the programme through focus group and individual interviews with 15 facilitators and 17 participants demonstrated that a diverse group of participants, challenging activities, and mindfulness-based practices were found to positively influence group bonding and the learning process. Furthermore, including an expedition and base-camp component was found to be beneficial in supporting the development of participants’ own personal outdoor practices. In conclusion, this study demonstrated that the WAYA programme is safe and well accepted by AYA cancer survivors.
... Deep versus Shallow Ecology (Naess 1985b). The Deep Ecological Movement: Some Philosophical Aspects (Naess 1986), Self-Realization: An Ecological Approach to Being in the World (Naess 1987). These papers have had an impact on the environmental and ecological movements of the twenty-first century. ...
... Therefore, the ethics of deep ecology holds that the survival of any ecosystem depends on this struggle for their lives for its overall wellbeing (Naess 1973;Bradford 1989). Deep ecology states (Naess 1973(Naess , 1985a(Naess , b, 1986(Naess , 1987(Naess , 1989): ...
... Deep versus Shallow Ecology (Naess 1985b). The Deep Ecological Movement: Some Philosophical Aspects (Naess 1986), Self-Realization: An Ecological Approach to Being in the World (Naess 1987). These papers have had an impact on the environmental and ecological movements of the twenty-first century. ...
... Therefore, the ethics of deep ecology holds that the survival of any ecosystem depends on this struggle for their lives for its overall wellbeing (Naess 1973;Bradford 1989). Deep ecology states (Naess 1973(Naess , 1985a(Naess , b, 1986(Naess , 1987(Naess , 1989): ...
The concept of education is changing and that of the environment is also becoming different. Is environmental education: (1) a type of education to improve the environment; (2) education to improve the environment of education; or (3) a type of education to improve the education of people? In this chapter we focus on the ontology of the environment. In epistemology, we try to understand the nature and identity of the world around us and what environmental education is about. The purpose of environmental education is to cultivate citizens that: (1) have a working knowledge of environmental systems; (2) have concerns about environmental problems; and (3) have the capabilities to solve and actively participate in implementing solutions. Environmental problems must be solved through a root cause process, and environmental educators need to change the public’smind on environmental issues using realistic and attainable education targets to establish environmentally friendly behaviors. Through outdoor, classroom, and nature-centered education programs, our goal is to establish important curriculumgoals and novellearning methods for environmental education. Our goal is to have stakeholders consider environmental issues with open minds, understand the needs of other stakeholders, take a leadership role recognizing the existing and emerging environmental issues, and internalize them into specific environmental protective action plans.
... Deep versus Shallow Ecology (Naess 1985b). The Deep Ecological Movement: Some Philosophical Aspects (Naess 1986), Self-Realization: An Ecological Approach to Being in the World (Naess 1987). These papers have had an impact on the environmental and ecological movements of the twenty-first century. ...
... Therefore, the ethics of deep ecology holds that the survival of any ecosystem depends on this struggle for their lives for its overall wellbeing (Naess 1973;Bradford 1989). Deep ecology states (Naess 1973(Naess , 1985a(Naess , b, 1986(Naess , 1987(Naess , 1989): ...
Environmental Education (EE) promotes the complex interrelationships between humanculture and ecosystems. Due to the political nature of environmental decision-making, the field of Environmental Education faces many disputes. For example: What is the correct definition and purpose of environmental education? Should the curriculum include environmental values and ethics, as well as ecological and economicconcepts and skills? What is the role of student environmental action in correcting environmental problems? What is the appropriate role for teachers in developing curricula on environmental education? At what age students should understand environmental issues? What types of Environmental Education should urban, suburban, and rural youth receive? What technology can be used to slow ecological damage? Among these problems, Outdoor Education and Environmental Education also face the problems mentioned above. Due to the political factors of human environmental decision-making, Outdoor Education and Environmental Education have been in an undefined state. Educators continually devise better ways to expand the definition of outdoor education to improve the philosophy and practical work of outdoor education. Outdoor education includes eartheducation, bio-regional education, expeditionlearning and expansion training, ecologicaleducation, natural awareness, naturalexperience, local-based teaching and education, and the use of environmental materials as learning to integrate the localenvironment.
... Deep versus Shallow Ecology (Naess 1985b). The Deep Ecological Movement: Some Philosophical Aspects (Naess 1986), Self-Realization: An Ecological Approach to Being in the World (Naess 1987). These papers have had an impact on the environmental and ecological movements of the twenty-first century. ...
... Therefore, the ethics of deep ecology holds that the survival of any ecosystem depends on this struggle for their lives for its overall wellbeing (Naess 1973;Bradford 1989). Deep ecology states (Naess 1973(Naess , 1985a(Naess , b, 1986(Naess , 1987(Naess , 1989): ...
Research methods are the sum of knowledge, plans, strategies, tools, steps, and processes. In this chapter, we seek to understand the “research” nature of Environmental Education (EE), define the scope of research through a systematic investigation process by gathering and understanding past facts and discovering new facts through practical investigations, experiments, and verification methods to increase or modify the contemporary know-how in our environment. After exploring the history of EE, entering quantitative research on EE and qualitative research on EE, we use this chapter to improve the level of thinking of EE theory, using the learning methods of Benjamin S. Bloom, Harold R. Hungerford, and the emotionallearning theory of ABC. We aim to understand the value of post-environmental learning, strengthen our transcendental cognition of animate and inanimate objects by looking at these aspects objectively and have a more general and mature view of the biotic and abioticprocesses that shape the world around us.
... Deep versus Shallow Ecology (Naess 1985b). The Deep Ecological Movement: Some Philosophical Aspects (Naess 1986), Self-Realization: An Ecological Approach to Being in the World (Naess 1987). These papers have had an impact on the environmental and ecological movements of the twenty-first century. ...
... Therefore, the ethics of deep ecology holds that the survival of any ecosystem depends on this struggle for their lives for its overall wellbeing (Naess 1973;Bradford 1989). Deep ecology states (Naess 1973(Naess , 1985a(Naess , b, 1986(Naess , 1987(Naess , 1989): ...
Environmental literacy is an abstract concept and a subjective imagination. We see that this chapter discusses environmental educationlearningmotivations, awareness and sensitivity, values and attitudes, mobilization skills, mobilization experience, environmental behavior, and aesthetic literacy in the cultivation of literacy. The above connotations of environmental literacy all need to construct the inherent goodness of human beings. We particularly hope that environmental literacy can be externalized to achieve changes in human-friendly environmental behavior. In other words, if the environmental literacy of the entire population can be strengthened, we can work together to form environmental cohesion, cultivate modern socialcitizens, generate environmental collectiveconsciousness and awareness, and then based on the eternalbelief in naturaldecision-making and environmental protection. This could promote a comfortable space and a clean home for sustainable development. Therefore, from the process that human beings can perceive and understand the environment, we have experienced the awareness of environmental changes. We need to improve environmental literacy to form the transformation of the collectivehumanconsciousnessstructure, so as to be aware of the externalenvironment, that is the learning process. If, literacy is the overall effect of a learning process, then our final collectiveenvironmental consciousness will change from thought to proper behavior. These changes will affect the stage tasks of sustainable development. Then, based on empathy and awareness of all things, we should realize the sense of responsibility and eternal value as human beings, protect nature, and accept the challenges of future environmental changes.
... Deep versus Shallow Ecology (Naess 1985b). The Deep Ecological Movement: Some Philosophical Aspects (Naess 1986), Self-Realization: An Ecological Approach to Being in the World (Naess 1987). These papers have had an impact on the environmental and ecological movements of the twenty-first century. ...
... Therefore, the ethics of deep ecology holds that the survival of any ecosystem depends on this struggle for their lives for its overall wellbeing (Naess 1973;Bradford 1989). Deep ecology states (Naess 1973(Naess , 1985a(Naess , b, 1986(Naess , 1987(Naess , 1989): ...
Environmental learning is an act of communication. Whether it is self-directed learning, learning through teachers or professors, or learning through an online platform, all need a learningmedium and content. Therefore, environmental learning and communication in this chapter refer to how individuals, institutions, socialgroups, and cultural communities produce, share, accept, understand, and properly use the environmental information, and then utilize the relationship between humansociety and the environment through using environmental communication. In the interaction of the social network of humansociety, from interpersonal communication to virtual communities, modern humans need to participate in environmental decision-making to understand the problems that occur in the world’s environment through environmental media reports. Therefore, this chapter could be focused on “learning as process” and, see how to learn from theorized fields of studies. We may encourage that you may learn from spoken, written, audio-visual, image, and information exchanges through carriers such as learningfields, learning plans, learning mode, information transmission, and communication media. It is hoped that environmental learning and communication, through creation, adopt diverse communication methods and platforms to establish the correct environmental information pipeline.
... Deep versus Shallow Ecology (Naess 1985b). The Deep Ecological Movement: Some Philosophical Aspects (Naess 1986), Self-Realization: An Ecological Approach to Being in the World (Naess 1987). These papers have had an impact on the environmental and ecological movements of the twenty-first century. ...
... Therefore, the ethics of deep ecology holds that the survival of any ecosystem depends on this struggle for their lives for its overall wellbeing (Naess 1973;Bradford 1989). Deep ecology states (Naess 1973(Naess , 1985a(Naess , b, 1986(Naess , 1987(Naess , 1989): ...
We explore environmental cognition, personality traits, social norms, environmental stress, and the healing environment. Cognition is the learning process of identifying the light, sound, smell, and feel of the space around us and then forming concepts of what we sense and then create visual images in our minds of what we are perceiving. This then allows us to respond appropriately to stimuli and what we believe to be true. Therefore, we review the cognitive theory of environmental learning and then move to an exploration of the social theory associated with environmental learning and our understanding of nature. The use of different epistemological methods gradually unlocks the influencing factors of environmental behaviors, such as personality traits and social norms with the objective of explaining socialbehavior. Finally, by understanding environmental stress, it becomes apparent that humanity needs redemption and healing through the power of nature, including nourishment of phytoncide, vitamin D, and the exposure to of outdoorenvironments such as forests and oceans to reduce stress. This then helps restore our physical and mental health and strengthens our thinking and decision-making processes.
... Deklarasi tersebut (eco-developmentalism), walaupun menekankan tentang kebutuhan melindungi lingkungan ekologis akan tetapi bahwa tetap pada bentuk keniscayaan alam hadir untuk jaminan atas keberlangsungan (Naess, 1995). ...
... Hubungan antar manusia dan alam dalam sisem hukum perlu dimaknai kembali dengan tujuan agar dapat mengakomodir seluruh kepentingan makhluk hidup dan semesta alam (Naess, 1973(Naess, , 1995Naess & Jickling, 2000 (Naess, 1973(Naess, , 1989(Naess, , 2009Naess & Jickling, 2000). Ecosophy atau filsafat ini menuntut suatu etika yang berpusat pada keseluruhan kehidupan manusia secara holistik dalam upaya menangani persoalan lingkungan hidup (Keraf, 2010). ...
Human misdeeds and the absence of legislative acknowledgement of environmental integrity cause environmental devastation. Historically, anthropocentric views of law have resulted in laws that serve as instruments to tame and manage nature, with nature existing solely as a means to an end: human welfare (in terms of human rights). As a legal instrument, it might be considered a natural legitimacy that destroys the environment, particularly via anthropocentric power relations. Environmental law is still biased in favor of human wellbeing rather than ecological integrity. As a result of this study, it is necessary to design an extra learning model for Clinical Legal Education (CLE) based on the Ecological Philosophy paradigm that supports the Deep Ecology perspective with the Pedagogy of Place-Based Education (PBE) Model. This study uses a qualitative descriptive-analytical approach to highlight the situation and legal requirements. The outcomes of this study indicate that the prevalence of the anthropocentric paradigm in law results in clinical legal education that is similarly anthropocentrically constrained. Connectivity while activity exists solely between humans. Therefore, CLE requires one more model to be liberated. The PBE paradigm successfully connects humans with their ecological surroundings. This relationship must adhere to the ecological paradigm. Therefore, the ecological philosophy foundation supplied can enhance students' environmental consciousness. So that in clinical legal education activities, students are ecologically aware and may encourage access to environmental justice.
... Self-realization is the very core of the movement that underpins these principles. According to Naess (2008), "[w]hatever the differences between beings, increased self-realization implies a broadening and deepening of the self" (p. 82). ...
... This concept refers to the process of freeing oneself from self-centrism and extending one's self in order to connect with and embrace all beings. As a result of seeing ourselves in the other, argues Naess (2008), "[t]he requisite care flows naturally if the self is widened and deepened so that protection of free nature is felt and conceived of as protection of our very selves" (p. 92). ...
Many conspiracy theories and worst-case scenarios have been produced about the COVID-19 pandemic. With a reductionist approach, this new coronavirus disease outbreak has been regrettably confined to the simple matter that humans are exposed to viral pathogens of certain wild animals. However, the global reasons and outcomes of the present outbreak should not simply be correlated with the physiologies of a group of animals but with human activities subject to wanton consumption, interference with living spaces, intense commercialization and, particularly, dietary habits. Thus, reconceptualizing pandemics as a multidimensional “ecological crisis” posing a threat to the future of human and nonhuman beings rather than a “disease” endangering human welfare seems to become the sole prerequisite for a significant policy shift in the relationship between humans and animals. With this in mind, the eponymous protagonist of the novel, Elizabeth Costello, a vegetarian like her creator, gives the traces of an ecological philosophy which reinforces the notion that it is not the sheer scientific productivity driven by the rationalization but the reconsideration of animal-human interactions that can prevent post-pandemic era from recurring outbreaks. In the novel, through her understanding of environmental ethics, J. M. Coetzee’s vegetarian and writer protagonist provides discussions that help rethinking literature as one of the guiding disciplines that can offer new insights into the natural habitat of animals. This study intends to handle how Coetzee’s thoughts on vegetarianism and human-animal interactions can become an ethical model for the future world in dire need of a post-pandemic paradigm shift.
... Any refined theory of nature has to be able to provide us with an adequate interpretation of our immediate (or spontaneous) experience. If interpreted in a mature (Naess, 2005) manner, such experience can help us expand the perception of our "ego" (Naess, 1984;Naess, 2009d;Valera, 2016b). "The need for an adequate phenomenology of our natural experience, or of the experience of us as natural beings, emerges as an attempt 'to defend our spontaneous, rich, seemingly contradictory experience of nature as more than subjective impressions. ...
... The universal (the Earth) can thus be reached only through the particular of the "circumstance" (the Home/ the Place). In this process of universalization of the particular, the place becomes the Place (Naess, 2009d). In his philosophical speculation, Naess devoted particular attention to the idea of "Place" and it is for this reason that Naess's philosophy of life retains a deep connection with his earth (Anker, 2003: 138;Anker & Witoszek, 1998), namely Norway. ...
... Reading factsheets like the United Nations Ocean Conference (UNOC, 2017) reveal impacts of rising sea levels long before details and specific actions are fully understood and motivating globally. Behind the questions of what sea level rise will do to disrupt current economies, polities, and international relations lie the existential opportunity to live at peace and respect with and within nature (Naess, 1995). ...
... 6. See Lovelock's (1975) series of books between 1975, Gaia to his 2014 A Rough Ride to the Future. The phrase "deep ecology" is from Naess (1995). 7. NPV stands for "net present value," a financial concept that calculates the time value of money. ...
Mid-career men and women professionals describe their pervasive sense of ‘lateness’ retraining in law. Against industry patterns of lawyers wishing to leave the profession, these individuals had chosen to assert or reassert a desire to become lawyers partway through existing careers. What cultural narratives mediate the process of making this professional career shifts? In contrast to younger students, these ‘later’ career changers differed in career experiences and expected career trajectories. They all spoke about their personal sense of career lateness relative to time-flow norms, but only some reflected on the subsequent implications of their career shift. Interviewees worked in Victoria, Australia and in New Zealand. This article applies Bourdieu’s concept of hysteresis to career lateness along with other career transition concepts to explore career changers’ internal disquiet about their ‘off time’ career transitions. Perceptions of career lateness – hysteresis in Bourdieu’s terms – arise from changing fields, losing/re-positioning occupational capital or stretching between old and new habitus in their post-transition career as lawyers or work using their new law degrees.
... Reading factsheets like the United Nations Ocean Conference (UNOC, 2017) reveal impacts of rising sea levels long before details and specific actions are fully understood and motivating globally. Behind the questions of what sea level rise will do to disrupt current economies, polities, and international relations lie the existential opportunity to live at peace and respect with and within nature (Naess, 1995). ...
... 6. See Lovelock's (1975) series of books between 1975, Gaia to his 2014 A Rough Ride to the Future. The phrase "deep ecology" is from Naess (1995). 7. NPV stands for "net present value," a financial concept that calculates the time value of money. ...
Tonlé Sap is the large fresh water lake-river near the geographic center of Cambodia. Visiting Tonlé Sap, following an academic conference in Phnom Penh, demanded a response at a personal and more visceral human level. Writing this poem attempted to express disquiet beyond academic examination of the biophysical dimensions of Tonlé Sap. The poem is sad for Tonlé Sap, for Cambodia, and implicitly for all of us on this planet. For thousands of years people have lived around Tonlé Sap, adapting to weather, the flow of water from mountain to sea, and the changing ebb and flow of civilizations. Anthropogenic sea level rise challenges all of this human history, unnecessarily.
... Philosophers, environmentalists, and psychologists alike contend that a critical step in the progression toward a more environmentally responsible society is coming to include nature within our sphere of concern. That is, people must make nature a part of what or who they deem important enough to be deserving of concern and protection (Leopold, 1949;Naess, 1987;Stern et al., 1999;Schultz, 2002;Crimston et al., 2016). For Leopold (1949), this meant including nature in our ethical frameworks, like we would a traditional community member. ...
... For Leopold (1949), this meant including nature in our ethical frameworks, like we would a traditional community member. Naess (1987), in particular, goes further by noting the value of including nature in our self, and our self in nature, a view notably consistent with that adopted by psychologists (e.g., Schultz, 2002). Supporting the contentions of philosophers and psychologists, individuals who feel more connected to nature-that is, who include nature in their sense of self-are more pro-environmentally disposed (e.g., Davis et al., 2011) and tend to have better psychological wellbeing (e.g., Mayer et al., 2009). ...
Although many philosophers and environmental psychologists agree that progress toward a more ecologically conscious society depends upon individuals developing a sense of connectedness to nature, such agreement is of limited use if we do not understand how connectedness forms. The purpose of this review is to delineate the state of the psychological literature concerning the antecedents of connectedness to nature. The literature review is organized into three main sections: (1) situational contexts that influence connectedness; (2) individual difference predictors, such as demographic group membership, personality, or beliefs; and (3) internal psychological states that may explain psychological processes that result in connectedness. Major critiques of the extant literature and future directions are presented in a discussion following the body of the review. The primary implications highlighted by the review are a greater need for theories delineating the formation of connectedness, a greater focus on process, and increased differentiation between similar antecedents of connectedness.
... The ecological self is a human development construct emerging from deep ecology and various psychospiritual discussions (Erdős, 2019, pp. 93-96;Macy, 1990;Naess, 1995;Valera, 2018). The ecological self was proposed by Norwegian philosopher Arne Naess. ...
Pastoral theology has often avoided major approaches to the ecological self. This article traces such avoidance in the field’s dependence on classical psychoanalysis, while also pointing toward the formation of the ecological connections to self, particularly probing the heightened and overtly exhibited disruptions of a person from their known environmental context within dislocation. Attending to the ecological self draws from the psychoanalytic examination of environmental dislocation by Arne Næss and Salman Akhtar to uphold relations between embodied experience and ecological personhood. While psychoanalytical roots to care considered unitive experiences of self and culture with religion and nature as problematic, possibilities abound as we care for those dislocated, linking how religious practice orients and activates emotions and bodies to resist ecological depletion and our own ecological displacement.
... 60-61). That Naess read Buddhist sources is evidenced from references casually sprinkled throughout his writings (Naess 1995), but he is also in community with the members of the discourse genealogy laid out above. Naess in the voice of social theorist describes social norms phenomenologically, as "dependent upon our beliefs regarding the interdependency relations within the biosphere" (p. ...
This article considers the disagreement between scholars of Buddhism around whether the tradition is or is not amenable to environmental concerns. It identifies the gap between the two sides as arising from a problem in how historical-critical methods divorce moral concepts from materiality in the study of religious history. This paper considers paticca-samuppada as a central moral concept in Buddhist tradition, one that has indeed changed via translation over the course of Buddhist history. This is the moral concept that leads directly into current environmentalist discourse, in its translation as interdependence. The paper first considers the translation of paticca-samuppada in historical tradition as well as in the hands of environmentalist authors. It then considers why paticca-samuppada as interdependence is a context-appropriate contribution, in settings of industrial political economy heavily directed by an abstract, mathematical concept of capital in connection with the moral concept of unlimited growth. The paper concludes by suggesting that contemporary Buddhist environmentalism be understood as a case of religious change. It concludes that the Buddhist eco-critical position is untenable, in light of processes of change in religious traditions, and suggests that the study of religious history should better account for how it is that religious change occurs.
... This term "ecosophy" suggests philosophical principles as normative or ethical framework of individual researcher for questioning, challenging or evaluating the discourses under study against it. There is no fixed ecosophy, however, I will move forward with what Naess (1995) said that in ecological philosophy (consisting norms, values, rules and priorities etc. of ecologist) there can be a consideration for ecology, of ecological harmony, sustenance and equilibrium of the system that supports life on earth. My research will follow this similar ecosophy just like Stibbe's book "Language, Ecology and the stories we live by", where ecologically beneficial ideologies and discourses are praised and promoted while destructive use of language is opposed and criticized in Greta's speeches. ...
Climate change, like many other pressing issues in today's society, is being scrutinized by the linguistic community as well under the subcategory of Eco linguistics. In this context, the present study tries to illuminate this new field by critically or Eco linguistically analyzing Greta Thunberg’s most recent (selected) speech. In particular, by using the theoretical framework given by Norman Fairclough’s three-dimensional discourse model, the study analyzes the way how Greta draws on different linguistic devices or adopts highly selected use of language to convey an ecologically beneficial perspective and ideology. It also examines the use of figures of speech in her speech and it explores how the selection is made for conveying an ecologically beneficial perspective. The findings revealed her careful selection of vocabulary items, use of direct and dominant language, extensive use of metaphors, ironic expressions and lack of euphemistic expressions. Besides that, her use of conjunctions adheres to coherence, her inductive style of argumentation focuses on reasoning. The findings showed the use of transitions throughout her speech between pessimistic and optimistic expressions. The result presented that her manipulation through the use of sensitive and emotionally triggered words have influenced people to a great deal to the point of shaping their distinct ideology regarding climate change and thus to pursue an agenda based on action. The study also provides implications to develop understanding of climate related discourses as it stresses the role which language or linguistics play in encouraging and influencing people to safeguard the systems that sustain life.
... Self-realization in deep ecology refers to more than individualism sense. It refers to the organic wholeness [5] which means taking all the overall interests of the ecosystem as the highest value. Holism will help human understand the dependency that people have on others, society, and the biosphere. ...
In her short novel A white Heron, the famous American regional writer Sarah Orne Jewett pays attention to ecological problems. Sylvia, the protagonist of the novel, gradually realizes the significance of nature in the process of Self-realization. By living in the wood and befriending animals, she also changes from the stage of ego to social self and finally to ecological self. This process of Self-realization is a possible approach to the better relationship between human and nature.
... Naess (1984Naess ( , 1986 emphasized the intrinsic value based on the relations to individual living being with its sense in a holistic system (Katz 1987). He believed that the connection of ecological phenomena affects the whole body in a Gaia sense (Naess 1995). Therefore, he believed that human beings should adjust their attitudes towards nature and use ecological worldviews for macro-control, otherwise the global environment will suffer. ...
In the first chapter, we discussed the definition of environmental education. In Chap. 2 , we discuss environmental education based on the pragmatic view of environmental protection. This view is that the interpretation of the living environment is complicated, but because the process of human reasoning it is finite in nature. Our actions should be rooted in our past history, philosophy, and experience in environmental protection that may allow improvement of our physicalenvironment. The essential part of this process is the ability to recognize the components of our ecosystems that can be managed and when adaptation is the only option or survival.
... Naess (1984Naess ( , 1986 emphasized the intrinsic value based on the relations to individual living being with its sense in a holistic system (Katz 1987). He believed that the connection of ecological phenomena affects the whole body in a Gaia sense (Naess 1995). Therefore, he believed that human beings should adjust their attitudes towards nature and use ecological worldviews for macro-control, otherwise the global environment will suffer. ...
The framework of environmental ethics is built, challenging the way we view or interpret environmental education through the eyes of different stakeholders. In this chapter we consider aspects of land and ecological ethics as well as pedagogy as they relate to environmental ethics to form modelling. We classify that environmental ethics are “anthropocentrism,” or the human-centeredapproach; “biocentrism,” or the life-centered approach; and “ecocentrism,” or the ecosystem-centered approach. Environmental paradigms are explored, which include the theories and practices regarding to environmental ethics, new environmental, ecological and behavioral paradigms, and paradigm shifts. Regarding to our choices from environmental values and concerns, we may use a model to detect our problem-solving approach to identify environmental problems we face and, find our practical needs and implement solutions toward sustainability.
... In environmentally oriented research, it is common to encounter expressions that refer to an expanded notion of the self, such as the "inclusion of nature in self" (Schultz 2001) or the "ecological self" (Naess 1988). In the HDLB framework, the notion used is the "relational self" (e.g., Hirvilammi 2015, 2017). ...
The contemporary planetary multi-crisis can arguably be attributed to the failure of humans’ relationship with nature. Reconnecting humans with nature is therefore a crucial lever for the sustainability transformation and to achieve the long-term well-being of both humans and nature. While nature connectedness (NC) has been studied quantitatively using various measures and scales, there is a need to complement this work with qualitative research that broadens and deepens the understanding of this phenomenon. This article is a qualitative inquiry into NC among 29 unemployed young adults (aged 20–29) in Finland. The data were collected in group interviews and it is noteworthy that the respondents lived in cities, since urbanites are often represented as disconnected from nature. The participants’ discourse on nature is analyzed with the help of a typology of NC constructed on the basis on three NC typologies found in recent research. NC’s linkage to a relational, multi-dimensional, and need-based conceptualization of well-being is also discussed, as is whether NC should be conceived of as a separate need category. All six dimensions of the typology of NC used in the analysis (material, cognitive, experiential, sensual/emotional, philosophical/spiritual, and compassion, care and commitment) could be detected in the respondents’ accounts. The article closes with a discussion of the implications of such manifestations of NC for promoting sustainability. © 2022 The Author(s). Published by Informa UK Limited, trading as Taylor & Francis Group.
... If Marx's naturalist-humanism is most clearly expressed in the 1844 manuscripts, it cannot be regarded as coincidence that so too is his "appreciation for sensuality that might, in today's language, be termed sex-positive" (Klotz, 2006, p.408). Whilst it might not seem immediately obvious that ecosexual theory might form a prominent element in the holomarxist educational response to environmental crisis, the claim of Red Biocentrism is that the shifting locus of communion with our wider Self, in the sense outlined in Deep Ecology (Naess, 1995), might move between the moments of sexual rapture, class consciousness and action, an ecological and bioregional consciousness and action, a species being and species consciousness, and ultimately a 'world consciousness'. In a sense, the draw of each of these arises from a kind of erotic impulse and represents a level of elevation of the self into a wider frame of identification. ...
Insofar as Education for Sustainable Development still represents a redemptive intervention, one according to the demands of a monolithic improvement agenda, its chances are greatly enhanced by the restoration of Grand Narrative initiated by the epochal turning. The much-vaunted Anthropocene returns to the agents of change the opportunity to redirect the unified 'geostory' of 'biohistory' towards a steadier state. That is to say, the Anthropocene collapse of the 'human' and 'natural' spheres into each other's orbits restores to ESD its promise to heal the planetary condition. This paper proposes, though, that such a re-fertilisation of ESD can bear fruit only if its premises are radicalised, indeed revolutionised. Employing a red biocentric approach-a praxis which advocates communism without anthropocentrism-it is argued that education for sustainability under current conditions equates to teaching and learning towards collectivism, class-, species-and world-consciousness. Furthermore, it is suggested, such consciousness is meaningless without vehicles for its articulation and actualisation. This means organisation, activism, disobedience, and the emergence of the possibility of the mass Earth Strike. Education for Sustainability and Communism (ESC) is unsurprisingly an activity unconfined by classroom walls: the condition of its possibility is the real, material site of resistance and of spectacle. It is argued that in order to break the impasse between critique and transformation, ESC affords the only viable possibility for the evolution of education for development that is fit for the Anthropocene.
... This suggests that the broadening of the spatial orientation of sustainable citizenship discerned above includes also an element of ethical responsibility towards animals and nature as a whole (Micheletti and Stolle 2012). It implies that the ethical dimension captured from the analysis of the variable 'Support ethical production processes overseas' does not remain limited to an anthropocentric understanding of morality (Capra 2007), but instead extends also towards animal rights and by extension deep-rooted ecological considerations (Naess 1995). ...
The perceived surge of young people's interest and engagement in politics as a result of their pro-environmental attitudes and cosmopolitan orientation has been recently well-documented. However, one form of youth political participation which remains particularly understudied is political consumerism. Consequently, we still know relatively little about what motivates young people to engage in it, or the extent to which these motivations vary across countries. Although previous literature perceives political consumerism as a primarily individualistic form of political participation, we argue that such conceptualisations underestimate the growth of political communities of citizens-consumers. Using a unique survey of 634 young people aged 18–29, we examine the diversity of personal motivations and the personality outreach of young political consumers in a country of the European north (the United Kingdom), and one of the European south (Greece). The data reveal that young political consumers are operating less from an exclusively individualist position and more from a ‘connected’ one. Indeed, their personality orientation outlook reaches beyond their immediate local communities, to an ever-expanding global imagined community. In turn, their motivations seem to expand even further, involving also the animal kingdom and the wider environment.
... In an article about Guattari's ecosophical perspective, technology theorist John Tinnell has termed this interest an "ecological turn" associated with the evolution of a form of "ecocriticism" or "eco-humanities" (Tinnell, 2011). 6 Tinnell outlines a genealogical starting point in Arne Naess' "deep ecology" (Naess, 1995) and Gregory Bateson's Steps to an Ecology of Mind (Bateson, 1972(Bateson, /2000, to which Herzogenrath adds the joint work of Gilles Deleuze and Guattari (Herzogenrath, ed., 2009). More recently, thinkers have also employed the concept of ecology in new ways, for instance, Timothy Morton's Ecology without Nature (Morton, 2009), Bruno Latour's idea of "ecologization" (Latour, 1998(Latour, , 2008 and Isabelle Stengers' notion of "an ecology of practices" . ...
... By protecting biosecurity we protect human security. Deep ecologists such as Naess (1995) and Macy (1995) (see Kaza, 2020) apply relationality to creating a social movement to become more aware of our place in nature. ...
The paper aims to highlight the importance of subjective, objective and intersubjective domains when engaging in public education and research on wicked problems such as violence, poverty, climate change, loss of habitat and pandemics. The case is made that critical systemic thinking and practice—underpinned by a meta Design of Inquiring Systems—could help to foster a more relational response to the convergent social, economic and environmental policy challenges that pose ‘existential risks’. This paper explores the implications of ‘mismeasuring our lives’ by not understanding relationality. It reflects on the factors that are linked with the ‘unravelling’ of well‐being, in order to prevent and restore the multispecies relationships that have been forgotten. This requires a bio‐political approach to reframing not only economics but our relationships with one another and with nature. ‘Power and knowledge are linked’ and nowhere is Foucault's linkage more marked than in the biopolitical determination of what species are valued and why. Taxonomies are constructs based on values that need to be carefully considered in terms of the consequences of policy decisions.
... Leopold (1949) argued for an ethical framework that reflected the connection between humans and nature. Similarly, Naess (1987), a founder of deep ecology, believed that if we develop a sense of self that extends beyond the individual and humanity to include all living things, the well-being of nature comes to be as important as one's own well-being. Lending credence to environmental philosophers' claims, connectedness to nature-incorporating nature into one's sense of self (Schultz, 2002)-is positively associated with proenvironmental beliefs (Schultz, 2001), engagement in proenvironmental behavior (Kals, Schumacher, & Montada, 1999;Mayer & Frantz, 2004;Nisbet, Zelenski, & Murphy, 2009;Schultz, 2001;Tam, 2013), and increased willingness to sacrifice for the environment (Davis, Le, & Coy, 2011). ...
... Each of us has a relationship with nature: people, communities, organizations, countries (Nevo, 2019) ✓ Feelings • EAP refers to an individual's self-ecosystem awareness, emotions, identities and actions, which encompass both the self and the ecosystem existence. • EAP is related to the "Ecological self" -the connections between the self and the natural world (Diehm, 2003;Roszak, 2001) and places humans back within the ecosystem relations (Naess, 1987). • EAP is also based on an active choice to have an appreciating perspective on self-ecosystem relations, and on the desire to appreciate our relations with nature in a deep positive ecological way. ...
The conceptual and theoretical development of the concept of sustainable welfare in recent years, reflecting the need for eco-social welfare policies that are adapted to non-linear changes in eco-social reality.
Transformations that are eco-social by core, involve multidimensional aspects of human welfare, the thriving of communities, and the resilience of ecosystems.
In this presentation we Introduce one of the venues toward such transformations, invites scholars concerned with eco-social facets of welfare policy to “walk the blooming path” – and consider a welfare that conjoins Self and the Earth, as an antecedent of imagining new directions for the formation of eco-social policy. Specifically, we demonstrate how this can be done by employing an Eco-Appreciation Perspective (EAP) (Nevo, 2019).
We live in the Anthropocene era, where human action has an unforeseen impact on global ecosystems. This can be observed, for instance, in climate change, in loss of biodiversity and in the acidification of the oceans. Little attention is given to the fact that the Anthropocene is caused by anthropocentric thinking, whose ideas also guide our policies. Therefore, we argue that ecologically and socially sustainable policies will not be achieved by incidental policy measures alone, but a change of paradigm is needed. In our paper we lay out the tenets of an ecocentred paradigm resting on relational and holistic thinking and deep ecology. On the basis of this paradigm, the principles, conceptions and goals specific to any given policy can be formulated, giving them a common ground and a basis for turning such policy into practice. In this paper, we apply the paradigm to social policy. Being a child of the anthropocentric paradigm, social policy necessarily conceives of wellbeing in narrow and material terms. Accordingly, social policy has the inbuilt objective to raise the standard of living-to the detriment of the ecosystem. In our paper, we discuss how a change of paradigm could affect these in-built tendencies. We formulate a multidimensional and relational conception of wellbeing (the HDLB model), which is a modification of sociologist Erik Allardt's theory of Having, Loving and Being. We illustrate how this model could provide the foundation of an integrated ecosocial policy in the case of the Finnish welfare state.
The great legitimizing idea of progress was prosperity for all. However, confusing wellbeing with material wealth and the concomitant dependence on economic growth has had ecological consequences that threaten our wellbeing and survival. Also the social achievements of the pursuit of wealth are disappointing. Consequently, maintaining the status quo and holding on to the current conception of wellbeing are not an option if sustainability is to be achieved. Instead, an ecosocial transformation based on a sounder understanding of wellbeing is called for. Leaning on sustainability research and needs-based theories of wellbeing, we present a multidimensional and relational conception of sustainable wellbeing. It shifts the focus away from mere 'Having' towards placing value on 'Loving', 'Being' and responsible and meaningful 'Doing'. This four-dimensionality is founded on a conception of man not seen as homo economicus but as homo iunctus: a relational being connected to his social and natural environment and thus a self-evident agent of the 'ecosocial work' that the sustainability transition requires. In sum, we illustrate how a multidimensional conception of wellbeing could serve the sustainability transition.
This article identifies a remarkable degree of consilience between aspects of classical Jungian theory, dual-aspect monism, Earth System science and deep ecology, despite their mostly independent formulation. The resulting synergy offers a radically different and urgently needed worldview based on respectful relationship with, rather than hubristic domination of, the other-than-human world. This metanoia, rooted in psychology, science and metaphysics, informs practical change without being conventionally political or moralistic. Circumscribing the Pauli-Jung conjecture to our inner and outer worlds - the human psyche and this planet respectively - reveals qualitative correlations between their dynamics, structure and pathologies. In particular, the comparable roles of ego in the psyche and of humankind in the Earth System link our modern monotheism of consciousness, that Jung decried, with the advent of the Anthropocene epoch. This connection is explored over time by applying Jung's stages of life developmental theory, with its crucial mid-life enantiodromia, to our civilization. It contrasts our heroic development to date with future adaptation through what I call frugal individuation, and attributes our persistent failure to address dangers such as the climate emergency to a combination of inertia, nostalgia and hubris. Finally, parallels are drawn between Jungian individuation and the philosophy of the long-range deep ecology movement.
In this paper I explore what it means to encounter the symbol as a meaningful object, or process, within the environment of the other-than-human. Using Jung's account in 'The spirit mercurius' of an enlisted Indigenous soldier who attempts to desert his barracks on hearing a native Oji tree calling him, I compare the evolving stages of consciousness theorised by Jung to explain this phenomenon with the progression discussed by him in his commentary on Dorn's coniunctio. My aim is to clarify Jung's understanding of the symbolically constellated and 'undifferentiated' worldview of what Jung calls the 'primitive'. I also draw on the work of Spitzform, Searles, Roszak, Fisher, Chalquist, Prentice and Rust in relation to the emerging field of ecopsychology, where consideration of a fundamental link between psychological and material existence - between psyche and ecos - has been proposed as an essential component of psychological theory, and in which our alienation from our natural surroundings has been identified as pathological. I include observations from my own experience of working therapeutically with clients in outdoor settings and I ask how a more ecosystemically integrated sense of self might be sought for a psyche that encounters symbolic material within its containing environment.
The chapter aims to highlight the importance of subjective, objective and intersubjective domains when engaging in public education and research on wicked problems such as poverty, climate change, loss of habitat and pandemics. The case is made that public education and awareness of critical systemic thinking and practice underpinned by a more relational understanding of complexity and the implications of convergent social, economic and environmental challenges is vital for addressing ‘existential risks’ through transformative thinking and practice.KeywordsSystemic interrelationshipsRelationalityCo-evolutionExistential riskEcology of mind
I explore the environmental philosophy of Irish philosopher-poet, John Moriarty, particularly focusing on his use of narrative to convey philosophical principles and ideals relating to a sustainable co-existence. It is through story that Moriarty redirects environmental philosophy from a domain of knowledge in an epistemic objectivist sense to one of imagination, inviting the reader to experientially cultivate categories of perception and identification that supplement and transcend dominant forms of scientific-reductionism. Moriarty’s philomythical approach attests to an inherent strangeness, invoking those aspects of reality that lie outside the causal paradigms of human understanding, and problematizing a posture of human hubris in relation to the land. To draw out these characteristics, I locate Moriarty’s work in the framework of ontopoetics, suggesting that Moriarty is an environment animateur of sorts, opening up the symbolic and poetic potential of the landscape, and fostering relations of meaningful engagement with the natural world.
David Greig, one of the pioneering playwrights of the contemporary Scottish theater, deals with such issues as Scottish identity, globalization, war, and the environment in his plays. His play Outlying Islands mobilizes these issues together to question the ethics of the human-nature relationship. It demonstrates humanity’s adverse impact on nature through a military anthrax test to be conducted on an island before the WWII. The aim of this paper is to display the stances of the characters in terms of environmental ethics by using Aldo Leopold’s ‘land ethic’ and Arne Naess’ deep ecological thought as a theoretical framework. Their notions provide a convenient perspective for the exegesis of the play, for they deny the image of humanity as independent of nature. Within this framework, this paper discusses whether the characters adopt an intrinsic value system for the nonhuman beings, and the role of science and religion in the formation of their value systems is demonstrated.
Dances with Wolves (1988), the masterpiece of Michael Blake, tells the story of a Civil War-era United States Army lieutenant named Dunbar who was dispatched to the American frontier to find a military post, and who eventually blended in the community of the aboriginals, Lakota. Since its publication, there have been many interpretations of the novel. However, no one has carried out research on the novel from the perspective of deep ecology, one of the basic branches of ecocriticism. As all the other writers pondering the relationship between humans and the environment, Blake launched a call on humankind to reflect deeply on environmental crisis and most of his works were brimmed with concerns over the relationship between humans and the environment. This paper intends to interpret Dances with Wolves from deep ecological perspective and to explore the ecological ideas implied in the novel. Firstly, the paper gives a sketch of deep ecology, the ultimate norms of deep ecology and the concept wilderness which the author of this paper will apply to the study. Secondly, the paper expounds the protagonist Dunbar’s Self-realization through analyzing his adventure on the prairie. The paper respectively illuminates his Self-realization from three aspects: Dunbar’s adventure in the wilderness, Dunbar’s intimacy with his initiator Two Socks and Dunbar’s companionship with his mentor Kicking Bird. The last part of the paper is a conclusion that summarizes the social significance of Dunbar’s Self-realization. For the common benefit of the whole ecosystem, Michael Blake, with the book, advocates human beings to cultivate ecological consciousness, to possess the ecological responsibility, to respect the values and rights of all forms of life and to live in harmony with nature.
This essay analyses the portrayal of ‘dwelling’ in a collection of
poems written in the 1930s by the twentieth-century Bengali
modernist poet Jibanananda Das (1899–1954). Das originally
planned to publish them under the title ‘Banglar Trasta Nilima’
(‘Bengal’s Shaken Sky’) but instead they published posthumously
in 1957 as Rupasi Bangla (‘Bengal the Beautiful’). The essay argues,
referring to the ideas of J. Scott Bryson and Jonathan Bate, that
Das’s poems in this volume can be seen as ecopoetry, even
though long pre-dating the coining of that term, and analyses
their representation of dwelling and of human life and nature. To
explicate the poet’s idea of dwelling, the essay examines the
poet’s antipathy towards the city and his portrayal of the pastoral.
It also argues that the poet’s idea of dwelling has similarity with
the philosophy of deep ecology. Finally, following Lawrence Buell,
the essay evaluates Das’s ecocritical perspective and cites the
environmental philosophy of Arne Naess to justify Das’s
environmental consciousness in these ecopoems.
Kasvatus on keskeisessä asemassa siinä, kuinka ihmiskunta tulee onnistumaan selviytymisessään pahenevassa ekokriisissä. Artikkelissa pohditaan kriittisesti kasvatuksen lähtökohtien kuten konsumeristisen sosialisaation, elinikäisen oppimisen ja psykokapitalismin vaikutusta nykytilanteeseen onkalometafysiikan ilmentäjinä. Onkalometafysiikka edustaa todellisuuden torjuvaa ajattelua, johon kuuluu toisaalta teknologiausko parantavana voimana ja toisaalta ongelmien kieltäminen pään pensaaseen laittamisena. Päästäksemme ulos luolasta on teknologiaan suhtauduttava kriittisesti sitä kuitenkaan hylkäämättä. Toinen edellytys on ymmärtää ihmistä ja ihmisen asemaa suhteessa luontoon. Tämä vaatii ajattelua uudella tavalla, antroposentrismin ylittämistä, syvää ekologiaa ja yksipuolisen teknologia-ajattelun kritiikkiä. Maurice Merleau-Pontyn lihan käsite avaa välitöntä suhdettamme luontoon. Arne Naessin syväekologia ja Martin Heideggerin teknologiakritiikki sisältävät mahdollisuuden ajatella teknologiaa kestävällä tavalla. Kasvattajille ja opettajille luolasta ulos tuleminen vaatii ekologisen imperatiivin hyväksymistä kasvatuksen ohjenuoranaksi, jonka mukaan kaikessa toiminnassa on otettava huomioon ei ainoastaan ihmisen hyvä vaan myös samalla aina luonnon hyvä.
This study seeks to add to the burgeoning literature on the relations between nationalism and environmentalism by examining the ideas of A. D. Gordon (1856–1922). Gordon is not well‐known outside the realm of Zionist scholarship. Nonetheless, a close re‐examination of his ideas reveals that Gordon offers a hybrid brand of deep eco‐national theory that frames traditional deep ecological themes within a general theory of nationalism. Whereas Gordon's theory introduces the ‘nation’ as a central notion to deep ecology thought, at the same time, it adds an ecological dimension rarely taken into account in theories of nationalism. This analysis further shows that although Gordon's pioneering eco‐national theory had high potential for bridging between the two disciplines, it eventually faded into obscurity like eco‐national ideas elsewhere. As Jewish national independence came into view, Gordon's distinctive eco‐nationalism was overshadowed by anthropocentric‐based Zionist politics.
In this paper, an ecologically extended ethic of authenticity is developed in dialogue with the Norwegian environmentalist Arne Naess and the Japanese ethicist Watsuji Tetsurō. More specifically, Naess’s concept of Self-realization is supplemented and supported with Watsuji’s ethic of authenticity (本来性) and phenomenology of climate (風土). And the ecological potential of Watsuji’s thought is realized in relation to Naess’s ideas of human responsibility and symbiosis. After establishing an ecologically extended ethic of authenticity, the practical application of this concept is then demonstrated in relation to satoyama and the preservation of nature in Japan. Whilst the intended outcome is to develop an ecologically extended ethic of authenticity, a secondary aim is to illustrate the benefit and importance of cross-cultural dialogue to advance philosophical thought and understanding.
The concept of magic is frequently used to discuss technology, a practice considered useful by some with others arguing that viewing technology as magic precludes a proper understanding of technology. The concept of magic is especially prominent in discussions of artificial intelligence (AI) and machine learning (ML). Based on an anthropological perspective, this paper juxtaposes ML technology with magic, using descriptions drawn from a project on an ML-powered system for propulsion control of cargo ships. The paper concludes that prior scholarly work on technology has failed to both define magic adequately and use research into magic. It also argues that although the distinction between ML technology and magic is important, recognition of the similarities is useful for understanding ML technology.
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 withing 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.
This research frames environmental crises as an initiation presaging a new level of maturity commensurate with (and demanded by) the challenges we face. Seeking to understand how engagement itself quickens and emboldens the initiatory development of a postmodern ecological identity, initiatory thresholds (challenges, turning points, insights) experienced by seasoned activists were revealed, shared, and reflected upon. Theories of ecological awakening were used explore how one comes to embrace and embody the essential unity of modern civilization and wild nature.
This well-constructed, and highly original, sourcebook integrates educational materials for teaching environmental ethics with theoretical reflections. The book is set to contribute immensely to its aim of taking ethics out of philosophy departments and putting it into the streets, into villages, and on the Earth—to make ethics an everyday activity, not something left to experts and specialists. Context-based activities are presented in almost every chapter. While it acknowledges foundational theories in environmental ethics, and the work that they continue to do, it wholeheartedly embraces a growing body of literature that emphasises contextual, process-oriented, and place-based approaches to ethical reflection, deliberation, and action. It walks on the ground and isn’t afraid to get a little dirty or to seek joy in earthly relationships. And it ultimately breaks with much Western academic tradition by framing “ethics in a storied world”, thus making room to move beyond Euro-American perspectives in environmental issues. This work will be of interest to school teachers and other non-formal and informal educators, teacher educators, college instructors, university professors, and other professionals who wish to bring environmental ethics to the forefront of their pedagogical practices.
Translator’s Introduction :
“Self, Nature, and Cultural Values” authored by Md. Munir Hossain Talukder was first published in January 2010 from Romania as a journal article in the second volume of CULTURA: International Journal of Philosophy of Culture and Axiology. Soon after the publication, an Italian poet translated it into Italian as UNA NUOVA “FILOSOFIA” AMBIENTALE Occorre ripensare il rapporto fra se e natura basandosi su valori culturali comuni [A New Environmental “Philosophy”]. Then it was published in Italian cultural journal PROMETEO by renowned publisher Mondadori, Milan, Italy in 2012. In 2015, this article was extensively cited in a thesis named as “Resilient landscape, resilient culture”. This was a part of master’s program in Sustainable Urban Planning at Blekinge Institute of technology, Karlscrona in Sweden. Later an abstract of this article translated into Turkish has been published. In 2018, Cambridge Scholars Publishing, UK published a book of this author named as Nature and Life: Essays on Deep Ecology and Applied Ethics. The article has been incorporated as third chapter in this book. Self, environment, nature, culture as well as the deeper realization of the interrelation between human and life placed the author in the array of the famous contemporary philosophers. Having recognized Professor Munir as an environmental philosopher, a deep ecologist and a cultural theorist, International academic arena cordially received his outstanding contribution. As it is reflected in the preface of that book Emeritus Professor Holmes Rolston III’s statement, “Munir Talukder is an environmental philosopher in Bangladesh. Bangladesh is commonly regarded as one of the lesser developing nations, with many in poverty, so those of us in the developed West might not expect an environmental philosopher from that nation to be a deep ecologist. Munir Talukder comes as something of a surprise. But here he is” (preface, p.vii, 2018). It is worth noting here that Rolston III is often called the father of environmental philosophy and ethics. On another important concern, author’s keen observation regarding multiculturalism has compelled him to be concerned about the people and culture living beyond the state-ascertained geographic boundary. This in turn led him to propose his theory “Geo-Cultural Identity” as a solution to the limitations of multiculturalism. Meanwhile, this theory has been established as a distinct research field both in the East and the West. In 2015, the theory became the basis for a Ph.D. in the study of music from Laval University, Canada, under the title of ‘Country Music’s “Hurtin’ Albertan”: Corb Lund and the Construction of “Geo-Cultural” Identity’. Given the fact that it is a fortune for Bangladesh that her womb conceives such scholar and philosopher like a few others whose contribution sparkles the light globally, I feel that the national need for, and interest in, the translation of these works published in foreign languages into our beloved mother language, is pressing. Therefore, this translation is an attempt to fulfill the national expectation within my ability. Of course, forgiveness is requested humbly for any unintentional errors made in this translation.
this book explores emergence of Hindu ecological nationalism in modern India with a particular reference to Pandit Deendayal Upadhyaya. It proposes that Hindu nationalist in general and Deendayal in particular have fascinating cultural ecological outlook which this book explores and document. The main argument of this book is that Hindu ecological nationalism as discursive discourse evolved in British period and became an important component to evolve a distinctive identity for Hindu community as eco-friendly in nature.
ResearchGate has not been able to resolve any references for this publication.