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Environmental Philosophy

Volume 13, Issue 1, Spring 2016

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Displaying: 1-10 of 11 documents

1. Environmental Philosophy: Volume > 13 > Issue: 1
Donald S. Maier, Taking Nature Seriously in the Anthropocene
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Nature conservation in the Anthropocene predominantly supposes that human-caused changes have worsened nature’s condition, which warrants undertaking conservation projects that actively manage or manipulate nature to improve it in quality or quantity. This essay surveys, by category, reasons and arguments for pursuing these projects. It finds key reasons to be normatively unimportant and key arguments incomplete or invalid. Conservation on this basis does not take nature seriously because it acts “for no good reason.” Finally, by attending to underlying sources of this general failure, the essay suggests how a different view of the value of nature and its conservation may achieve a sounder footing.
2. Environmental Philosophy: Volume > 13 > Issue: 1
Kenneth Liberman, The Reversibilty of Landscapes
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Environmental philosophy has been burdened with perspectives that have failed to afford access to the actual experience of living in a landscape, and dualist and nondualist inquiries alike are plagued by anthropocentrisms that seem impossible to escape. This contribution explores how we can investigate the relation of humans and landscapes in ways that preserve what occurs there, and begin to open such experience to rigorous scrutiny. To this end, resources are drawn and synthesized from the thinking of Merleau-Ponty, Derrida, Georg Simmel, Heidegger, and the author’s anthropological field research about nature, scientific praxis, human identity, and anonymity.
3. Environmental Philosophy: Volume > 13 > Issue: 1
Robert Booth, Acknowledging the Place of Unrest: Tensions between Radical Reflection and the Flesh
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In recent years many eco-phenomenological philosophers have argued that a more positive analysis of one’s relationship with more-than-human nature can be achieved through taking up Maurice Merleau-Ponty’s ontology of the flesh. Taking such an ontology seriously seems to facilitate even the possibility of our being able to express “what the world means to say.” I argue, however, that we should be cautious about both taking up such an ontology and making such ontological claims because in doing so we fail to take sufficiently seriously the impact of sedimentation in both perception and reflection and thus violate the remit of radical reflection that is essential to Merleau-Ponty’s characterization of philosophy.
4. Environmental Philosophy: Volume > 13 > Issue: 1
Sol Neely, On Becoming Human in Lingít Aaní: Encountering Levinas through Indigenous Inspirations
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Calls for taking up wisdom in its place risk re-inscribing coloniality at the level of signification if attempts to resituate intelligibility in the specificity of place are not enacted through a careful translation of experience between victims and perpetrators of colonial violence. At some level, decolonization ought to be conceived as a kind of translation. Emmanuel Levinas’ project to “translate” Judaism into Greek is one way of staging such decolonial translation by providing us an internal critique of coloniality while remaining receptive to indigenous inspirations that enrich eco-phenomenological ways of encountering place. In the final instance, however, this paper calls for encountering place through the indigenous languages that make place ethically legible.
5. Environmental Philosophy: Volume > 13 > Issue: 1
James Hatley, Telling Stories in the Company of Buffalo: Wisdom, Fluency, and Rough Knowledge
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Beginning in story and memoir, an appeal is made for the practice of “paranoiesis,” a mode of knowing appropriate to dwelling in the company of other living kinds. Paranoiesis is particularly called for in responding to the twin legacies of ecocide and genocide at work in the extirpation of Buffalo across the high plains. Philosophical responses to this plight are called upon to cultivate “rough knowledge,” a mode of hearing the other’s speaking—both human and more-than-human—that eschews dialectical opposition and negative critique for the sake of dialogical fluency and torsion.
6. Environmental Philosophy: Volume > 13 > Issue: 1
Arnold Berleant, Some Questions for Ecological Aesthetics
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Ecology has become a popular conceptual model in numerous fields of inquiry and it seems especially appropriate for environmental philosophy. Apart from its literal employment in biology, ecology has served as a useful metaphor that captures the interdependence of factors in a field of research. At the same time as ecology is suggestive, it cannot be followed literally or blindly. This paper considers the appropriateness of the uses to which ecology has been put in some recent discussions of architectural and environmental aesthetics, and develops a critique of the differing ecological aesthetics of Jusuck Koh and Xiangzhan Cheng.
book reviews
7. Environmental Philosophy: Volume > 13 > Issue: 1
Lisa Brooks, David L. Moore. That Dream Shall Have a Name: Native Americans Rewriting America
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8. Environmental Philosophy: Volume > 13 > Issue: 1
Wendy Farley, Catherine Keller. Cloud of the Impossible: Negative Theology and Planetary Entanglement
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9. Environmental Philosophy: Volume > 13 > Issue: 1
James Hatley, Robin Wall Kimmerer. Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge and the Teachings of Plants
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10. Environmental Philosophy: Volume > 13 > Issue: 1
Ruth Irwin, David E. Storey. Naturalizing Heidegger: His Confrontation with Nietzsche, His Contributions to Environmental Philosophy
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