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A major work by one of the more innovative thinkers of our time, Politics of Nature does nothing less than establish the conceptual context for political ecology—transplanting the terms of ecology into more fertile philosophical soil than its proponents have thus far envisioned. Bruno Latour announces his project dramatically: “Political ecology has nothing whatsoever to do with nature, this jumble of Greek philosophy, French Cartesianism and American parks.” Nature, he asserts, far from being an obvious domain of reality, is a way of assembling political order without due process. Thus, his book proposes an end to the old dichotomy between nature and society—and the constitution, in its place, of a collective, a community incorporating humans and nonhumans and building on the experiences of the sciences as they are actually practiced. In a critique of the distinction between fact and value, Latour suggests a redescription of the type of political philosophy implicated in such a “commonsense” division—which here reveals itself as distinctly uncommonsensical and in fact fatal to democracy and to a healthy development of the sciences. Moving beyond the modernist institutions of “mononaturalism” and “multiculturalism,” Latour develops the idea of “multinaturalism,” a complex collectivity determined not by outside experts claiming absolute reason but by “diplomats” who are flexible and open to experimentation.
Politics "with" the environment
An Artforum Best Book of the Year A Legal Theory Bookworm Book of the Year Nature no longer exists apart from humanity. Henceforth, the world we will inhabit is the one we have made. Geologists have called this new planetary epoch the Anthropocene, the Age of Humans. The geological strata we are now creating record industrial emissions, industrial-scale crop pollens, and the disappearance of species driven to extinction. Climate change is planetary engineering without design. These facts of the Anthropocene are scientific, but its shape and meaning are questions for politics—a politics that does not yet exist. After Nature develops a politics for this post-natural world. “After Nature argues that we will deserve the future only because it will be the one we made. We will live, or die, by our mistakes.” —Christine Smallwood, Harper’s “Dazzling...Purdy hopes that climate change might spur yet another change in how we think about the natural world, but he insists that such a shift will be inescapably political... For a relatively slim volume, this book distills an incredible amount of scholarship—about Americans’ changing attitudes toward the natural world, and about how those attitudes might change in the future.” —Ross Andersen, The Atlantic
Introduction. The Science Question in Political Theory -- Earth to Arendt -- Vico's World of Nature -- Descartes and Democracy -- Hobbes's Worldly Geometry of Politics -- Epilogue. Science and Politics at the End of the World
"On the global development of legislation, treaty negotiations, constitutional measures, and litigation resulting in legal recognition of Rights of Nature (RoN), including the cultural and political influences that determined how these legal rights were framed, the method of adoption and, importantly, the evolution of RoN enforcement through judicial decisions and growing cultural familiarity with the new legal concept"--
This book presents a uniquely comprehensive and balanced survey of current green political ideas. It analyses the ability of these ideas to provide plausible answers to fundamental problems in political theory, concerning justice and democracy, individual rights and freedom, human nature and gender. The authors, who come from a range of different disciplines, explore the relationship between green ideas and other traditions including liberalism, anarchism, feminism and Christianity.
'This is an excellent book. It addresses what, in both conceptual and political terms, is arguably the most important source of tension and confusion in current arguments about the environment, namely the concept of nature; and it does so in a way that is both sensitive to, and critical of, the two antithetical ways of understanding this that dominate existing discussions.' Russell Keat, University of Edinburgh
Relates politics to the fields of evolutionary biology, social psychology, linguistics, and game theory and looks at the influence of language on politics
Concern over environmental problems is prompting us to reexamine established thinking about society and politics. The challenge is to find a way for the public's concern for the environment to become more integral to social, economic, and political decision making. Two interpretations have dominated Western portrayals of the nature-politics relationship, what John Meyer calls the dualist and the derivative. The dualist account holds that politics—and human culture in general—is completely separate from nature. The derivative account views Western political thought as derived from conceptions of nature, whether Aristotelian teleology, the clocklike mechanism of early modern science, or Darwinian selection. Meyer examines the nature-politics relationship in the writings of two of its most pivotal theorists, Aristotle and Thomas Hobbes, and of contemporary environmentalist thinkers. He concludes that we must overcome the limitations of both the dualist and the derivative interpretations if we are to understand the relationship between nature and politics. Human thought and action, says Meyer, should be considered neither superior nor subservient to the nonhuman natural world, but interdependent with it. In the final chapter, he shows how struggles over toxic waste dumps in poor neighborhoods, land use in the American West, and rainforest protection in the Amazon illustrate this relationship and point toward an environmental politics that recognizes the experience of place as central.