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The Earth Means the World to Me: Earth- and World-Interest in Times of Climate Change
The starting point of this article is the observation that the emergence of the Anthropocene rehabilitates the need for philosophical reflections on the ontology of technology. In particular, if technological innovations on an ontic level of beings in the world are created, but these innovations at the same time create the Anthropocene World at an ontological level, this raises the question how World creation has to be understood. We first identify four problems with the traditional concept of creation: the anthropocentric, ontic and outcome orientation of traditional concepts of creation, as well as its orientation of material fabrication. We subsequently develop a progressive concept of World creation with four characteristics that move beyond the traditional conceptuality: (1) a materialistic concept of creation that accounts for (2) the ontogenetic process and (3) the ontic and ontological nature of creation, and (4) is conceptualized as semantic creation of the World in which we live and act.
In philosophical reflections on geoethics, it is primarily the question of what it means to be ‘part’ of the Earth system that is critically reflected upon. As the current geological era of the Anthropocene disrupts the dichotomy between Human agency and the Earth system, philosophers criticise a humanist account of geoethics and call for a post-humanist account. In this chapter, we critically engage with one specific proponent of the post-humanist position, Timothy Morton. We introduce his version of the post-humanist position by focussing on his call for the ‘end-of-the-world’ in the Anthropocene. We subsequently criticise Morton’s rejection of the World for three reasons. We show that the emergence of the Anthropocene is primarily an ontological phenomenon, namely a shift in our ‘being-in-the-world’ and that the concept of World is needed to understand the meaning of our ‘being-in-the-Anthropocene’ in contrast with our ‘being-in-the-Holocene’. We introduce a twofold between our ‘being-in-the-world’ as a symmetric relation and our ‘being-on-Earth’ as an asymmetric relation that constitutes our ‘being-in-the-Anthropocene’. This asymmetry disrupts the post-humanist position and calls for a conceptualisation of the human ethos beyond the post-humanist position. This conceptualisation of the human ethos also has consequences for our understanding of geoethics as geo-ethos.
This book provides new interpretations of Heidegger’s philosophical method in light of 20th-century postmodernism and 21st-century speculative realism. In doing so, it raises important questions about philosophical method in the age of global warming and climate change.
Vincent Blok addresses topics that have yet to be extensively discussed in Heidegger scholarship, including Heidegger’s method of questioning, the religious character of Heidegger’s philosophical method, and Heidegger’s conceptualization of philosophical method as explorative confrontation. He is also critical of Heidegger’s conceptuality and develops a post-Heideggerian concept of philosophical method, which provides a new perspective on the role of willing, poetry, and earth-interest in contemporary philosophy. This earth-interest turns out to be particularly important to consider and leads to critical reflections on Heidegger’s concept of Earth, the necessity of Earth-interest in contemporary philosophy, and a post-Heideggerian concept of the Earth.
Heidegger’s Concept of Philosophical Method will be of interest primarily to Heidegger scholars and graduate students, but its discussion of philosophical method and environmental philosophy will also appeal to scholars in other disciplines and areas of philosophy.
In this paper, we argue that the Anthropocene is relevant for philosophy of technology because it makes us sensitive to the ontological dimension of contemporary technology. In §1, we show how the Anthropocene has ontological status insofar as the Anthropocenic world appears as managerial resource to us as managers of our planetary oikos. Next, we confront this interpretation of the Anthropocene with Heidegger’s notion of “Enframing” to suggest that the former offers a concrete experience of Heidegger’s abstract, notoriously difficult, and allegedly totalitarian concept (§2). In consequence, technology in the Anthropocene cannot be limited to the ontic domain of artefacts, but must be acknowledged to concern the whole of Being. This also indicates how the Anthropocene has a technical origin in an ontological sense, which is taken to imply that the issue of human responsibility must be primarily understood in terms of responsivity. In the final section (§3), we show how the Anthropocene is ambiguous insofar as it both accords and discords with what Heidegger calls the “danger” of technology. In light of this ambiguity, the Earth gains ontic-ontological status, and we therefore argue that Heidegger’s unidirectional consideration concerning the relation between being and beings must be reoriented. We conclude that the Anthropocene entails that Heidegger’s consideration of the “saving power” of technology as well as the comportment of “releasement” must become Earthbound, thereby introducing us to a saving Earth.
In this article, we reflect on the conditions under which new technologies emerge in the Anthropocene and raise the question of how to conceptualize sustainable technologies therein. To this end, we explore an eco-centric approach to technology development, called biomimicry. We discuss opposing views on biomimetic technologies, ranging from a still anthropocentric orientation focusing on human management and control of Earth’s lifesupport systems, to a real eco-centric concept of nature, found in the responsive conativity of nature. This concept provides the ontological and the epistemological condition for an ecocentric concept of biomimetic technologies in the Anthropocene. We distinguish five principles for this concept that can guide future technological developments.
Keywords Anthropocene, Biomimicry, Ecomimesis, Philosophy of technology, Sustainable technology
Led by dogs—and especially by an athletic herding dog named Cayenne, whom Haraway calls the dog of her heart—“The Companion Species Manifesto” insists that cyborgs are only one member of a much more bumptious litter of worldly critters with whom pasts, presents, and futures are at stake. Beginning with an (in)famous kiss between dog and woman, Cayenne and Donna are engaged in forbidden conversation, “training each other in acts of communication [they] barely understand.” Never innocent, always off category, and relentlessly full of what might still be possible for those who become-with each other, love is a core theme of this manifesto. Topics range from Whiteheadian process philosophy and biology, through tales of breed and species, to evolutionary speculative facts and fabulations, to dog-training doctrines in the sport of agility, to the fraught and edgy practices of international canine rescue and adoption.
Biology and politics have always been permeable to one another, trading metaphors back and forth. This is nowhere more blatant than when people claim to talk about ‘the planet’ as a whole. James Lovelock’s concept of Gaia has often been interpreted as a godlike figure. By reviewing in some detail a critical assessment of Lovelock’s Gaia by one scientist, Toby Tyrrell, the paper tries to map out why it is so difficult for natural as well as social scientists not to confuse Gaia with some sort of Providence.
Richard Alley, one of the world's leading climate researchers, tells the fascinating history of global climate changes as revealed by reading the annual rings of ice from cores drilled in Greenland. In the 1990s he and his colleagues made headlines with the discovery that the last ice age came to an abrupt end over a period of only three years. Here Alley offers the first popular account of the wildly fluctuating climate that characterized most of prehistory--long deep freezes alternating briefly with mild conditions--and explains that we humans have experienced an unusually temperate climate. But, he warns, our comfortable environment could come to an end in a matter of years. The Two-Mile Time Machine begins with the story behind the extensive research in Greenland in the early 1990s, when scientists were beginning to discover ancient ice as an archive of critical information about the climate. Drilling down two miles into the ice, they found atmospheric chemicals and dust that enabled them to construct a record of such phenomena as wind patterns and precipitation over the past 110,000 years. The record suggests that "switches" as well as "dials" control the earth's climate, affecting, for example, hot ocean currents that today enable roses to grow in Europe farther north than polar bears grow in Canada. Throughout most of history, these currents switched on and off repeatedly (due partly to collapsing ice sheets), throwing much of the world from hot to icy and back again in as little as a few years. Alley explains the discovery process in terms the general reader can understand, while laying out the issues that require further study: What are the mechanisms that turn these dials and flip these switches? Is the earth due for another drastic change, one that will reconfigure coastlines or send certain regions into severe drought? Will global warming combine with natural variations in Earth's orbit to flip the North Atlantic switch again? Predicting the long-term climate is one of the greatest challenges facing scientists in the twenty-first century, and Alley tells us what we need to know in order to understand and perhaps overcome climate changes in the future.
Having set global warming in irreversible motion, we are facing the possibility of ecological catastrophe. But the environmental emergency is also a crisis for our philosophical habits of thought, confronting us with a problem that seems to defy not only our control but also our understanding. Global warming is perhaps the most dramatic example of what Timothy Morton calls “hyperobjects”—entities of such vast temporal and spatial dimensions that they defeat traditional ideas about what a thing is in the first place. In this book, Morton explains what hyperobjects are and their impact on how we think, how we coexist with one another and with nonhumans, and how we experience our politics, ethics, and art. Moving fluidly between philosophy, science, literature, visual and conceptual art, and popular culture, the book argues that hyperobjects show that the end of the world has already occurred in the sense that concepts such as world, nature, and even environment are no longer a meaningful horizon against which human events take place. Instead of inhabiting a world, we find ourselves inside a number of hyperobjects, such as climate, nuclear weapons, evolution, or relativity. Such objects put unbearable strains on our normal ways of reasoning. Insisting that we have to reinvent how we think to even begin to comprehend the world we now live in, Hyperobjects takes the first steps, outlining a genuinely postmodern ecological approach to thought and action.
