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American philosopher John Dewey considered all human endeavors to be one with the natural world. In his writings, particularly Art as Experience (1934), Dewey insists on the primacy of the environment in aesthetic experience. Dewey’s conception of environment includes both the natural and the man-made. The World in Which We Occur highlights this notion in order to define “pragmatist ecology,” a practice rooted in the interface of the cultural and the natural. Neil Browne finds this to be a significant feature of some of the most important ecological writing of the last century. To fully understand human involvement in the natural world, Browne argues that disciplinary boundaries must be opened, with profound implications for the practice of democracy. The degradation of the physical environment and democratic decay, for Browne, are rooted in the same problem: our persistent belief that humans are somehow separate from their physical environment. Browne probes the work of a number of major American writers through the lens of Dewey’s philosophy. Among other texts examined are John Muir’s My First Summer in the Sierra (1911); Sea of Cortez (1941) by John Steinbeck and Edward Ricketts; Rachel Carson’s three books about the sea, Under the Sea-Wind (1941), The Sea Around Us (1951), and The Edge of the Sea (1955); John Haines’s The Stars, the Snow, the Fire (1989); Barry Lopez’s Arctic Dreams (1986); and Terry Tempest Williams’s Refuge (1991). Together, these texts—with their combinations of scientific observation and personal meditation—challenge the dichotomies that we have become accustomed and affirm the principles of a pragmatist ecology, one in which ecological and democratic values go hand in hand.
One of The New York Times Book Review’s 10 Best Books of 2021 Shortlisted for the 2021 International Booker Prize and the 2021 National Book Award for Translated Literature A fictional examination of the lives of real-life scientists and thinkers whose discoveries resulted in moral consequences beyond their imagining. When We Cease to Understand the World is a book about the complicated links between scientific and mathematical discovery, madness, and destruction. Fritz Haber, Alexander Grothendieck, Werner Heisenberg, Erwin Schrödinger—these are some of luminaries into whose troubled lives Benjamín Labatut thrusts the reader, showing us how they grappled with the most profound questions of existence. They have strokes of unparalleled genius, alienate friends and lovers, descend into isolation and insanity. Some of their discoveries reshape human life for the better; others pave the way to chaos and unimaginable suffering. The lines are never clear. At a breakneck pace and with a wealth of disturbing detail, Labatut uses the imaginative resources of fiction to tell the stories of the scientists and mathematicians who expanded our notions of the possible.
American philosopher John Dewey considered all human endeavors to be one with the natural world. In his writings, particularly Art as Experience (1934), Dewey insists on the primacy of the environment in aesthetic experience. Dewey’s conception of environment includes both the natural and the man-made. The World in Which We Occur highlights this notion in order to define “pragmatist ecology,” a practice rooted in the interface of the cultural and the natural. Neil Browne finds this to be a significant feature of some of the most important ecological writing of the last century. To fully understand human involvement in the natural world, Browne argues that disciplinary boundaries must be opened, with profound implications for the practice of democracy. The degradation of the physical environment and democratic decay, for Browne, are rooted in the same problem: our persistent belief that humans are somehow separate from their physical environment. Browne probes the work of a number of major American writers through the lens of Dewey’s philosophy. Among other texts examined are John Muir’s My First Summer in the Sierra (1911); Sea of Cortez (1941) by John Steinbeck and Edward Ricketts; Rachel Carson’s three books about the sea, Under the Sea-Wind (1941), The Sea Around Us (1951), and The Edge of the Sea (1955); John Haines’s The Stars, the Snow, the Fire (1989); Barry Lopez’s Arctic Dreams (1986); and Terry Tempest Williams’s Refuge (1991). Together, these texts—with their combinations of scientific observation and personal meditation—challenge the dichotomies that we have become accustomed and affirm the principles of a pragmatist ecology, one in which ecological and democratic values go hand in hand.
NATIONAL BESTSELLER • Discover the game-changing theory of the cycles of history and what past generations can teach us about living through times of upheaval—with deep insights into the roles that Boomers, Generation X, and Millennials have to play—now with a new preface by Neil Howe. First comes a High, a period of confident expansion. Next comes an Awakening, a time of spiritual exploration and rebellion. Then comes an Unraveling, in which individualism triumphs over crumbling institutions. Last comes a Crisis—the Fourth Turning—when society passes through a great and perilous gate in history. William Strauss and Neil Howe will change the way you see the world—and your place in it. With blazing originality, The Fourth Turning illuminates the past, explains the present, and reimagines the future. Most remarkably, it offers an utterly persuasive prophecy about how America’s past will predict what comes next. Strauss and Howe base this vision on a provocative theory of American history. The authors look back five hundred years and uncover a distinct pattern: Modern history moves in cycles, each one lasting about the length of a long human life, each composed of four twenty-year eras—or “turnings”—that comprise history’s seasonal rhythm of growth, maturation, entropy, and rebirth. Illustrating this cycle through a brilliant analysis of the post–World War II period, The Fourth Turning offers bold predictions about how all of us can prepare, individually and collectively, for this rendezvous with destiny.
A New York Times Bestseller! 2019 was the last great year for the world economy. For generations, everything has been getting faster, better, and cheaper. Finally, we reached the point that almost anything you could ever want could be sent to your home within days - even hours - of when you decided you wanted it. America made that happen, but now America has lost interest in keeping it going. Globe-spanning supply chains are only possible with the protection of the U.S. Navy. The American dollar underpins internationalized energy and financial markets. Complex, innovative industries were created to satisfy American consumers. American security policy forced warring nations to lay down their arms. Billions of people have been fed and educated as the American-led trade system spread across the globe. All of this was artificial. All this was temporary. All this is ending. In The End of the World is Just the Beginning, author and geopolitical strategist Peter Zeihan maps out the next world: a world where countries or regions will have no choice but to make their own goods, grow their own food, secure their own energy, fight their own battles, and do it all with populations that are both shrinking and aging. The list of countries that make it all work is smaller than you think. Which means everything about our interconnected world - from how we manufacture products, to how we grow food, to how we keep the lights on, to how we shuttle stuff about, to how we pay for it all - is about to change. A world ending. A world beginning. Zeihan brings readers along for an illuminating (and a bit terrifying) ride packed with foresight, wit, and his trademark irreverence.
“In the heart of this world, the Lord of life, who loves us so much, is always present. He does not abandon us, he does not leave us alone, for he has united himself definitively to our earth, and his love constantly impels us to find new ways forward. Praise be to him!” – Pope Francis, Laudato Si’ In his second encyclical, Laudato Si’: On the Care of Our Common Home, Pope Francis draws all Christians into a dialogue with every person on the planet about our common home. We as human beings are united by the concern for our planet, and every living thing that dwells on it, especially the poorest and most vulnerable. Pope Francis’ letter joins the body of the Church’s social and moral teaching, draws on the best scientific research, providing the foundation for “the ethical and spiritual itinerary that follows.” Laudato Si’ outlines: The current state of our “common home” The Gospel message as seen through creation The human causes of the ecological crisis Ecology and the common good Pope Francis’ call to action for each of us Our Sunday Visitor has included discussion questions, making it perfect for individual or group study, leading all Catholics and Christians into a deeper understanding of the importance of this teaching.
Environmental and global outlooks are currently at the center of the most lively and urgent international scholarship. This volume serves to overcome the self-referentiality of American studies by intersecting the study of American literature and history with the questions and concerns raised by these perspectives. It re-conceptualizes the mutual and shifting positions of center(s) and margin(s), and subject(s) and object(s) in terms of relation and an inclusive structure of relations based on an ecological ethics. The contributions here explore many methodological hypotheses, ranging from Christa Greve-Vollp’s work on eco-cosmopolitanism to Peter Bardaglio’s report on US climate activism, as well as the ecocritical and ecofeminist viewpoints of Scott Slovic and Greta Gaard respectively. In addition to contributing to academic discourse, the essays—written by both young and established international scholars, and coherently arranged into four thematic sections—explore topics that are of interest to the broader public. The issues discussed here include identity and new forms of belonging; migration and the environment; ecolanguage, ecopoetry and ecopoetics; translation and multilingualism; animal studies; environmental activism; shifting geographies; and ecofeminism.
A cautionary but optimistic book about the world’s changing climate and the fate of humanity, from Christiana Figueres and Tom Rivett-Carnac—who led negotiations for the United Nations during the historic Paris Agreement of 2015. The authors outline two possible scenarios for our planet. In one, they describe what life on Earth will be like by 2050 if we fail to meet the Paris Agreement’s climate targets. In the other, they lay out what it will be like to live in a regenerative world that has net-zero emissions. They argue for confronting the climate crisis head-on, with determination and optimism. The Future We Choose presents our options and tells us what governments, corporations, and each of us can, and must, do to fend off disaster.
The World We Have Lost is a seminal work in the study of family and class, kinship and community in England after the Middle Ages and before the changes brought about by the Industrial Revolution. The book explores the size and structure of families in pre-industrial England, the number and position of servants, the elite minority of gentry, rates of migration, the ability to read and write, the size and constituency of villages, cities and classes, conditions of work and social mobility.