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This book has two interlocking ambitions. The first is to steer what we purposefully call the idioms of critical philosophy towards a more ecologically informed paradigm. The second is to recognise that what has rightly come to be called The Anthropocene extinction is not and cannot be treated as simply a scientific fact but rather a socio-political and ecological dispute of immense complexity. We start with an exploration of the consequences of a critical tradition which, under the name Enlightenment, has placed humanity at its centre and chance as its most general – and problematic – characteristic. We argue that this leads to a schizophrenic relationship between radical critique and science which can be avoided if we take the implications of biosemiotics seriously and develop a new, ecologically informed social science. We argue that in practice this means that for science to be practical in addressing the Anthropocene extinction, we have to recognise that it operates in a historically emergent, highly differentiated technopolitical ecology. Science, as it is currently commonly understood and used, is not ecological enough. This book will interest social scientists interested in not only describing and critiquing but also understanding and responding to the complex problems facing humanity; scientists wanting to make sense of social phenomena; those educating the next generation of social scientists; and climate activists and policy-makers.
Some thousands of years ago, the world was home to an immense variety of large mammals. From wooly mammoths and saber-toothed tigers to giant ground sloths and armadillos the size of automobiles, these spectacular creatures roamed freely. Then human beings arrived. Devouring their way down the food chain as they spread across the planet, they began a process of voracious extinction that has continued to the present. Headlines today are made by the existential threat confronting remaining large animals such as rhinos and pandas. But the devastation summoned by humans extends to humbler realms of creatures including beetles, bats and butterflies. Researchers generally agree that the current extinction rate is nothing short of catastrophic. Currently the earth is losing about a hundred species every day. This relentless extinction, Ashley Dawson contends in a primer that combines vast scope with elegant precision, is the product of a global attack on the commons, the great trove of air, water, plants and creatures, as well as collectively created cultural forms such as language, that have been regarded traditionally as the inheritance of humanity as a whole. This attack has its genesis in the need for capital to expand relentlessly into all spheres of life. Extinction, Dawson argues, cannot be understood in isolation from a critique of our economic system. To achieve this we need to transgress the boundaries between science, environmentalism and radical politics. Extinction: A Radical History performs this task with both brio and brilliance.
"This book has two interlocking ambitions. The first is to steer what we purposefully call the idioms of critical philosophy towards a more ecologically-informed paradigm. The second is to recognise that what has rightly come to be called the Anthropocene Extinction is not and cannot be treated as simply a scientific fact but is rather a socio-political and ecological dispute of immense complexity. We start with an exploration of the consequences of a critical tradition which, under the name Enlightenment, has placed humanity at its centre and chance as its most general -and problematic - characteristic. We argue that this leads to a schizophrenic relationship between radical critique and science which can be avoided if we take the implications of biosemiotics seriously and develop a new, ecologically-informed social science. We argue that in practice this means that for science to be practical in addressing to the Anthropocene extinction, we have to recognise that it operates in a historically emergent, highly differentiated techno-political ecology. Science, as it is currently commonly understood and used, is not ecological enough. This book will interest social scientists interested in not only describing and critiquing but also understanding and responding to the complex problems facing humanity; scientists wanting to make sense of social phenomena; those educating the next generation of social scientists; and climate activists and policy makers"--
This fourth volume of The Class Structure of Capitalist Societies finishes the series by exploring how class infuses people’s past and present efforts to juggle family, work and leisure. Previous volumes in the series have examined the shape, history and cultural expressions of class structures in capitalist societies as well as their typical intersections with gender, race/ ethnicity, family and more. Now, drawing on in depth interviews with men and women from the US, Sweden and Germany, this instalment endeavours to show how class actually ‘works out’ in people’s biographies and circumstances, and how, thereby, it is given singular form in their lives. Key to understanding how class works and how it is singularised, the book demonstrates, is its interplay with pressures and interests tied up with family, paid employment and leisure. New concepts and tools, it argues, are necessary to accommodate this multiplicity and, as a result, explain people’s lives more fully, advance our understanding of class and even progress the capacities of sociology as a discipline. The volume will be of major interest to scholars of class, family, work, gender and culture, but it will also appeal to anyone interested in social theory and the progress of sociology.
The reckoning of climate change calls for us to fundamentally rethink our notions of human centrality, superiority and power. Drawing on a wide range of modern writers and thinkers – from Freud and Darwin to Latour and Derrida, from Shakespeare and Carroll to Woolf and Kafka – Radical Animism develops a new theory of life for a planet in crisis. In this original and timely work, Jemma Deer reframes our thinking of the Anthropocene with ideas from anthropology, astronomy, deconstruction, evolutionary biology, psychoanalysis, quantum physics and veganism. Through readings that are both inventive and compelling, this book shows how 'literary animism' – the active and transformative life of literature – can open our thinking to the immense power of the non-human world.
The era of eco-crises signified by the Anthropocene trope is marked by rapidly intensifying levels of complexity and unevenness, which collectively present unique regulatory challenges to environmental law and governance. This volume sets out to address the currently under-theorised legal and consequent governance challenges presented by the emergence of the Anthropocene as a possible new geological epoch. While the epoch has yet to be formally confirmed, the trope and discourse of the Anthropocene undoubtedly already confront law and governance scholars with a unique challenge concerning the need to question, and ultimately re-imagine, environmental law and governance interventions in the light of a new socio-ecological situation, the signs of which are increasingly apparent and urgent. This volume does not aspire to offer a univocal response to Anthropocene exigencies and phenomena. Any such attempt is, in any case, unlikely to do justice to the multiple implications and characteristics of Anthropocene forebodings. What it does is to invite an unrivalled group of leading law and governance scholars to reflect upon the Anthropocene and the implications of its discursive formation in an attempt to trace some initial, often radical, future-facing and imaginative implications for environmental law and governance.
A multidisciplinary exploration of extinction and what comes next What comes after extinction? Including both prominent and unusual voices in current debates around the Anthropocene, this collection asks authors from diverse backgrounds to address this question. After Extinction looks at the future of humans and nonhumans, exploring how the scale of risk posed by extinction has changed in light of the accelerated networks of the twenty-first century. The collection considers extinction as a cultural, artistic, and media event as well as a biological one. The authors treat extinction in relation to a variety of topics, including disability, human exceptionalism, science-fiction understandings of time and posthistory, photography, the contemporary ecological crisis, the California Condor, systemic racism, Native American traditions, and capitalism. From discussions of the anticipated sixth extinction to the status of writing, theory, and philosophy after extinction, the contributions of this volume are insightful and innovative, timely and thought provoking. Contributors: Daryl Baldwin, Miami U; Claire Colebrook, Pennsylvania State U; William E. Connolly, Johns Hopkins U; Ashley Dawson, CUNY Graduate Center; Joseph Masco, U of Chicago; Nicholas Mirzoeff, New York U; Margaret Noodin, U of Wisconsin–Milwaukee; Jussi Parikka, U of Southampton; Bernard C. Perley, U of Wisconsin–Milwaukee; Cary Wolfe, Rice U; Joanna Zylinska, Goldsmiths, U of London.
A new edition of the book that launched Elizabeth Kolbert's career as an environmental writer--updated with three new chapters, making it, yet again, "irreplaceable" (Boston Globe). Elizabeth Kolbert's environmental classic Field Notes from a Catastrophe first developed out of a groundbreaking, National Magazine Award-winning three-part series in The New Yorker. She expanded it into a still-concise yet richly researched and damning book about climate change: a primer on the greatest challenge facing the world today. But in the years since, the story has continued to develop; the situation has become more dire, even as our understanding grows. Now, Kolbert returns to the defining book of her career. She has added a chapter bringing things up-to-date on the existing text, plus three new chapters--on ocean acidification, the tar sands, and a Danish town that's gone carbon neutral--making it, again, a must-read for our moment.
As climate change and development pressures overwhelm the environment, our emotional relationships with Earth are also in crisis. Pessimism and distress are overwhelming people the world over. In this maelstrom of emotion, solastalgia, the homesickness you have when you are still at home, has become, writes Glenn A. Albrecht, one of the defining emotions of the twenty-first century. Earth Emotions examines our positive and negative Earth emotions. It explains the author's concept of solastalgia and other well-known eco-emotions such as biophilia and topophilia. Albrecht introduces us to the many new words needed to describe the full range of our emotional responses to the emergent state of the world. We need this creation of a hopeful vocabulary of positive emotions, argues Albrecht, so that we can extract ourselves out of environmental desolation and reignite our millennia-old biophilia—love of life—for our home planet. To do so, he proposes a dramatic change from the current human-dominated Anthropocene era to one that will be founded, materially, ethically, politically, and spiritually on the revolution in thinking being delivered by contemporary symbiotic science. Albrecht names this period the Symbiocene. With the current and coming generations, "Generation Symbiocene," Albrecht sees reason for optimism. The battle between the forces of destruction and the forces of creation will be won by Generation Symbiocene, and Earth Emotions presents an ethical and emotional odyssey for that victory.
"The recent 10,000 year history of climatic stability on Earth that enabled the rise of agriculture and domestication, the growth of cities, numerous technological revolutions, and the emergence of modernity is now over. We accept that in the latest phase of this era, modernity is unmaking the stability that enabled its emergence. Over the 21st century severe and numerous weather disasters, scarcity of key resources, major changes in environments, enormous rates of extinction, and other forces that threaten life are set to increase. But we are deeply worried that current responses to these challenges are focused on market-driven solutions and thus have the potential to further endanger our collective commons. Today public debate is polarized. On one hand we are confronted with the immobilizing effects of knowing "the facts" about climate change. On the other we see a powerful will to ignorance and the effects of a pernicious collaboration between climate change skeptics and industry stakeholders. Clearly, to us, the current crisis calls for new ways of thinking and producing knowledge. Our collective inclination has been to go on in an experimental and exploratory mode, in which we refuse to foreclose on options or jump too quickly to "solutions." In this spirit we feel the need to acknowledge the tragedy of anthropogenic climate change. It is important to tap into the emotional richness of grief about extinction and loss without getting stuck on the "blame game." Our research must allow for the expression of grief and mourning for what has been and is daily being lost. But it is important to adopt a reparative rather than a purely critical stance toward knowing. Might it be possible to welcome the pain of "knowing" if it led to different ways of working with non-human others, recognizing a confluence of desire across the human/non-human divide and the vital rhythms that animate the world? Our discussions have focused on new types of ecological economic thinking and ethical practices of living. We are interested in: Resituating humans within ecological systems Resituating non-humans in ethical terms Systems of survival that are resilient in the face of change Diversity and dynamism in ecologies and economies Ethical responsibility across space and time, between places and in the future Creating new ecological economic narratives. Starting from the recognition that there is no "one size fits all" response to climate change, we are concerned to develop an ethics of place that appreciates the specificity and richness of loss and potentiality. While connection to earth others might be an overarching goal, it will be to certain ecologies, species, atmospheres and materialities that we actually connect. We could see ourselves as part of country, accepting the responsibility not forgotten by Indigenous people all over the world, of "singing" country into health. This might mean cultivating the capacity for deep listening to each other, to the land, to other species and thereby learning to be affected and transformed by the body-world we are part of; seeing the body as a center of animation but not the ground of a separate self; renouncing the narcissistic defense of omnipotence and an equally narcissistic descent into despair. We think that we can work against singular and global representations of "the problem" in the face of which any small, multiple, place-based action is rendered hopeless. We can choose to read for difference rather than dominance; think connectivity rather than hyper-separation; look for multiplicity - multiple climate changes, multiple ways of living with earth others. We can find ways forward in what is already being done in the here and now; attend to the performative effects of any analysis; tell stories in a hopeful and open way - allowing for the possibility that life is dormant rather than dead. We can use our critical capacities to recover our rich traditions of counter-culture and theorize them outside the mainstream/alternative binary. All these ways of thinking and researching give rise to new strategies for going forward. Think of the chapters of this book as tentative hoverings, as the fluttering of butterfly wings, scattering germs of ideas that can take root and grow."--Publisher's website.