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Arguing for a renewed view of objects and nature, Ethical Responses to Nature’s Call considers how it is possible to understand our ethical duties - in the form of ethical intuitionalism - to nature and the planet by listening to and releasing ourselves over to the call or address of nature. Blending several strands of philosophical thought, such as Graham Harman’s Object-Oriented Ontology, W. D. Ross’s prima fathics, Alphonso Lingis’s phenomenological ethics traceable to The Imperative, and Michael Bonnett’s ecophilosophy, this book offers a unique rejoinder to the problems and issues that continue to haunt humans’ relationship to nature. The origins of such problems and issues largely remain obscured from view due to the oppressive influence of the "Cultural Framework" which gives form and structure to the ways we understand, discourse on, and comport ourselves in relation to the natural world. Through understanding this "Cultural Framework" we also come to know the responses we continue to offer in answer to nature’s call and address, and are then in a position to analyze and assess those responses in terms of their potential ethical weight. Such a phenomenon is made possible through the descriptive-and-interpretive method of eco-phenomenology. This renewed vision of the human-and-nature provides direction for our interaction with and behavior toward nature in such a way that the ethical insight offers a diagnosis and provides a potentially compelling prescriptive for environmental ills.
This book explores alternative ways of understanding our environmental situation by challenging the Western view of nature as purely a resource for humans. Environmental Consciousness, Nature and the Philosophy of Education asserts that we need to retrieve a thinking that expresses a different relationship with nature: one that celebrates nature's otherness and is attuned to its intrinsic integrity, agency, normativity and worth. Through such receptivity to nature's address we can develop a sense of our own being-in-nature that provides a positive orientation towards the problems we now face. Michael Bonnett argues that this reframing and rethinking of our place in nature has fundamental implications for education as a whole, questioning the idea of human "stewardship" of nature and developing the idea of moral education in a world of alterity and non-rational agents. Drawing on and revising work published by the author over the last 15 years, this book will be essential reading for students and scholars of environmental studies, environmental education, and the philosophy of education.
Thinking, Childhood, and Time: Contemporary Perspectives on the Politics of Education is an interdisciplinary exploration of the notion of childhood and its place in a philosophical education. Contributors consider children’s experiences of time, space, embodiment, and thinking. By acknowledging Hannah Arendt’s notion that every child brings a new beginning into the world, they address the question of how educators can be more responsive to the Otherness that childhood offers, while assuming that most educational models follow either a chronological model of child development or view children as human beings that are lacking. The contributors explore childhood as a philosophical concept in children, adults, and even beyond human beings—Childhood as a (forgotten) dimension of the world. Contributors also argue that a pedagogy that does not aim for an “exodus of childhood,” but rather responds to the arrival of a new human being responsibly (dialogically), fosters a deeper appreciation of the newness that children bring in order to sensitize us for our own Childhood as adults as well and allow us to welcome other forms of childhood in the world. As a whole, this book argues that the experience of natality, such as the beginning of life, is not chronologically determined, but rather can occur more than once in a human life and beyond. Scholars of philosophy, education, psychology, and childhood studies will find this book particularly useful.
Playing on the various meanings of Seeing Through God, John Llewelyn explores the act of looking in the wake of the death of the transcendent God of metaphysics. Taking up strategies developed by the Western sciences for seeing and observing, he finds that the so-called tough-minded practices of the physical sciences are very much at home with the so-called tender-minded practices of Eastern religions. Instead of opposing East and West, Llewelyn thinks that blending these spheres leads to a better understanding of aesthetic experience and imagination. In this blending, he presents a phenomenological description of the imagination and the ethical and religious dimensions of the act of imagining. Seeing Through God touches on themes of salvation, the preservation of the environment, and the role of God in our temptation to dishonor the earth. This unique book presents Llewelyn as one of the leading interpreters of the environmental phenomenology movement.
This book argues that there is no way to make progress in building a sustainable future without extensive participation of non-state actors. The volume explores the contribution of non-state actors to a sustainable transition, starting with citizens and communities of different kinds and ending with cities and city-networks. The authors analyse social, cultural, political and economic drivers and barriers for this transition, from individual behaviour to structural restraints, and investigate interplay between the two. Through a series of wide-ranging case studies from the UK, Australia, Germany, Italy and Denmark, and a number of comparative case studies, the volume provides an empirically and theoretically robust argument that highlights the need to develop, widen and scale up collective action and community-based engagement if the transition to sustainability is to be successful. This book will be of great interest to students and scholars of climate change, sustainability and environmental policy.
Ecofeminism and the Indian Novel tests the theories of ecofeminism against the background of India’s often different perceptions of environmental problems, challenging the hegemony of Western culture in thinking about human problems. This book moves beyond a simple application of the concepts of ecofeminism, instead explaining the uniqueness of Indian novels as narratives of ecofeminism and how they can contribute to the development of the theory of ecofeminism. In examining a selection of novels, the author argues that Indian texts conceptualize the ecological crisis more as a human problem than as a gender problem. The book proposes that we should think of ecofeminism as ecohumanism instead, seeing human beings and nature as a part of a complex web. Novels analysed within the text include Kamala Markandaya’s Nectar in a Sieve (1954), Shivram Karanth’s Return to Earth (2002) and Na D’Souza’s Dweepa (2013). Ecofeminism and the Indian Novel will be of great interest to students and scholars of ecofeminism, ecocriticism, ecological feminism, environmental humanities, gender studies, ecological humanities, feminist studies and Indian literature.
From the Objectivists to e-poetry, this thoughtful and innovative book explores the dynamic relationship between the ethical imperative and poetic practice, revitalizing the study of the most prominent post-war American poets in a fresh, provocative way. Contributing to the "turn to ethics" in literary studies, the book begins with Emmanual Levinas’ philosophy, proposing that his reorientation of ontology and ethics demands a social responsibility. In poetic practice this responsibility for the other, it is argued, is both responsive to the traumatized semiotics of our shared language and directed towards an emancipatory social activism. Individual chapters deal with Charles Olson’s The Maximus Poems (including reproductions of previously unpublished archive material), Gary Snyder’s environmental poetry, Allen Ginsberg’s Beat poetics, Jerome Rothenberg’s ethnopoetics, and Bruce Andrew’s Language poetry. Following the book’s chronological and contextual approach, their work is situated within a constellation of poetic schools and movements, and in relation to the shifting socio-political conditions of post-war America. In its redefinition and extension of the key notion of "poethics" and, as guide to the development of experimental work in modern American poetry, this book will interest and appeal to a wide audience.
Our current ecological derangement is not only a biological crisis but more deeply a crisis of consciousness, culture, and relationship. The core ethical responsibility of our contemporary era, therefore, and the aspiration of this ecopsychological/ecospiritual book, is to create a mutually enhancing relationship between humankind and the rest of nature. To address the urgent concerns of global warming, mass extinction, toxic environments, and our loss of conscious contact with the natural world, psychologist Will W. Adams weaves together insights from Zen Buddhism, Christian mysticism, phenomenology, psychoanalysis, and the practice of psychotherapy. Through a transpersonal, nondual, contemplative approach, Adams explores the fundamental malady of supposed separation (or dissociation): mind over body, self over others, my tribe over others', humans over the rest of nature. Instead of merely discussing these crucial issues in abstract terms, the book presents healing alternatives through storytelling, poetry, and theoretical inquiry. Written in an engaging, down-to-earth manner grounded in vivid descriptions of actual lived experience, A Wild and Sacred Call speaks across disciplines to students, experts, and nonspecialists alike.
In this book experts in the environment, theology and science argue that the challenge posed to society by biotechnology lies not only in terms of risk/benefit analysis of individual genetic technologies and interventions, but also has implications for the way we think about human identity and our relationship to the natural world. Such a profound--they would suggest religious--challenge requires a response that is genuinely interdisciplinary in nature, a conversation that draws as much on expertise in theology and philosophy as on the natural sciences and risk assessment techniques. They argue that an adequate response must also be sociologically informed in at least two ways. First it must draw on contemporary sociological insights about contemporary cultural change, the complex role of expert knowledge in modern complex society and the specific social dynamics of contemporary technological risks. Secondly, it must endeavour to pay sensitive attention to the voice of the lay public in the current controversy over the new genetics. This book attempts to realise such an aim, as a contribution not just to academic scholarship, but also to the public debate about biotechnology and its regulation. Thus the collection includes contributions from scholars in a range of intellectual domains (indeed, many of the chapters themselves draw on more than one discipline in new and challenging ways). The book invites the reader to enter into this conversation in a creative way and come to appreciate more fully the many-sided nature of the debate.
Can religions help us tackle the ecological crisis we are now facing? Can we redefine our relationship with the Earth, giving spiritual depth to ecological issues? This book attempts to answer these questions by exploring the relationship between ecology and theology.