Search

Confrontadas al problema del caos y el significado en el contexto de la producción de subjetividad, el arte sonoro surge una y otra vez como un espacio privilegiado para la reordenación y producción de nuevas consistencias subjetivas. Frente a los procesos de creciente homogeneización subjetiva del capitalismo tardío, la imaginación sonora, en el centro de una tensión ontológica entre la disolución del sentido y su redundancia estructural y fantasmática, nos permite seguir “removiendo el fondo”. Así, hemos tratado de explorar el arte sonoro como una enunciación colectiva, como una forma de exceso que va mucho más allá del ámbito humano y hacia el plano maquínico de consistencia, y lo hemos hecho a través del prisma de las semióticas a-significantes. La conclusión a la que hemos llegado es la de la necesidad de una comprensión maquínica, transespecie, no-humanista del arte sonoro y su ensamblaje colectivo., When confronted with the problem of chaos and meaning in the context of the production of subjectivity, sound art emerges time and again as a privileged space for the rearrangement and production of new subjective consistencies. Faced with the processes of increasing subjective homogenization of late capitalism, the sonic imagination, in the centre of an ontological tension between the dissolution of meaning and its structural and phantasmatic redundancy, allows us to carry on “turning over the ground”. We have thus tried to explore sound art as collective enunciation, as a form of excess that goes well beyond the human realm and into the machinic plane of consistency, and we have done this through the prism of a-signifying semiotics. The conclusion we have reached is that of the need for a non-humanist, trans-species, machinic comprehension of sound art and its collective assemblage.

Una parte importante del trabajo de Guattari se presenta como un pensamiento ecosófico, engendrador de una filosofía política que se coloca abiertamente en relación con el territorio. Sin embargo, no se trata de un conjunto de ideas verdes sobre la emergencia medioambiental y la crisis del ecosistema global, sino de una mirada crítica sobre las condiciones de sobreexplotación del capitalismo y la aceleración de las mutaciones técnico-científicas, en diferentes niveles.

This article examines the relevance of Guattari’s ecosophy and Gandhi’s ecophilosophy to provide an ontological response to environmental (in)justice in the Indian subcontinent in the context of Anthropogenic climate change. Considering what it signifies to live in the Anthropocene, it engages with the Guattarian idea of emancipation and the Gandhian concept of swaraj to understand the ethics of justice in the new climate regime. Through these intellectual encounters, this article develops an ontological framework for addressing the question of human agency in the Anthropocene considering the long history of decolonization in South Asia which was largely shaped by Gandhi’s idea of swaraj. To facilitate engagement across diverse philosophical cultures for the purpose of decolonizing the Anthropocene, this article seeks to understand possible points of alliance between Guattarian ecosophy and Gandhian ecophilosophy. This cross-cultural conversation becomes pertinent when neoliberal capitalism is radically transforming the lives and landscapes of the planet, reconfiguring the registers of what Guattari (2000) has called the three ecologies: namely those of the environment, social relations and human subjectivity. This cross-cultural confluence of philosophical ideas unveils how the ecologies of both humans and nonhumans are globally reconfigured according to the logic of neoliberal capitalism. Therefore, this article seeks to conjoin Guattarian ecosophy and Gandhian ecophilosophy to understand environmental (in)justice in the Indian subcontinent in the context of anthropogenic climate change. Reflecting on Gandhian ideas with the help of Guattarian ecosophy would help us understand the detrimental effects of the colonial Anthropocene. The condition of the Global South is still deeply colonial, which is marked by economic inequality and social injustice. Therefore, engaging with Gandhi and Guattari in the Anthropocene is a task of radical ecological imagination. This article elaborates on this project of radical ecological vision by drawing their philosophical contributions.

This volume includes texts by authors who are explicitly inspired by the ecosophical pragmatics of Félix Guattari or who resonate with it. Published in a blend of English and Spanish, the thirteen articles were written by researchers, artists, art historians, philosophers, and schizoanalysts from Asia, America, and Europe. Their methods, ideas, and approaches highlight the ability of creative practice to map and engender complex, relational, singularized, transversal, and constitutive forms of life. Departing from bold analyses of capitalism’s mechanisms of subjection, their contributions describe how art is able to resist the repressive politics of dominant representations and mobilize processes of existential heterogenesis through molecular becomings. The origin of this publication is the IV International Symposium Mutant ecologies in contemporary art: machinic capitalism, molecular beings, and subsistence territories that took place online on November 25-26, 2020, which had as special guest the philosopher and art theorist Gerald Raunig. This special issue of the Journal of Global Studies and Contemporary Art builds on the project started with the book Mutating Ecologies in Contemporary Art (Edicions de la Universitat de Barcelona) which investigated the conjunction of the ecological turn in contemporary art and Guattarian ecosophy to inquire about the role of art in light of the challenges posed by the environmental degradation and the socio-political crises of today. Thirty years after Guattari’s death and the publication of Chaosmosis (1992), this collection of texts testifies that Guattari’s clinical and critical analyses continue to infuse artistic, ecological, and political practice with a revolutionary potential.

Producción Científica, Many authors in the field of Environmental Philosophy have claimed to be inspired by Spinoza's monism, which has traditionally been considered a form of pantheism because nature and God coincide. This idea has deep normative implications, as some environmental ethicists claim that wounding nature is the same as wounding God, which implies a resacralization of nature. In particular, we will focus on Arne Næss's Ecosophy (or Deep Ecology) to offer a current relevant example of the pantheist (or panentheist) worldview. However, a new demarcation distinguishes pantheism from panentheism; in the latter, nature and God belong together but do not fully coincide, as in pantheism. Nevertheless, whether Spinoza is a panentheist, pantheist, or neither has yet to be fully determined, as well as whether his doctrine serves as a proper foundation for an ecology that attempts the aforementioned resacralization of nature. This article attempts to clarify these issues., John Templeton Foundation (Project no: 61559-13)

Cumpre-se o complexo objetivo de analisar o legado de Humberto Maturana a partir da tríade: sensibilidade-amor-autopoiese, como ecosofias em mediações complexas; em estudos do III Tribunal de Pós-Doutorado as novas tendências e correntes de pensamento integradoras e suas concreções da Universidade José Martí da América Latina, México. Tudo isso, a partir da hermenêutica compreensiva, ecosófica e diatópica como transmétodo de pesquisa, que abarca o qualitativo-quantitativo e o sócio-crítico, com uma essência decolonial planetária-complexa. O sujeito investigativo é resgatado em seu pensamento senciente na indagação. Localiza-se na linha de pesquisa: transepistemologias do conhecimento-conhecimento e transmetodologias transcomplexas. Passamos pelos momentos analíticos - empíricos e propositais. No momento pró-ativo declaramos o amor em Maturana a emoção máxima como ética complexa, a ecosofia que redefine a biologia do ser humano com a alma e o espírito numa reivindicação na recivilização da humanidade., Se cumple con el objetivo complejo de analizar el legado de Humberto Maturana desde la tríada: sensibilidad-amor-autopoiesis, como ecosofías en mediaciones complejas; en estudios de la III corte del Postdoctorado las nuevas tendencias y corrientes integradoras de pensamiento y sus concreciones de la Universidad José Martí de Latinoamérica, México. Todo de ello, desde la hermenéutica comprensiva, ecosófica y diatópica como transmétodo de investigación, que abraza lo cualitativo-cuantitativo y sociocrítico, con esencia decolonial planetaria-compleja. El sujeto investigador es rescatado en su sentipensar en la indagación. Se ubica en la línea de investigación: transepistemologías de los conocimientos-saberes y transmetodologías transcomplejas. Pasamos por los momentos analíticos - empíricos y propositivos. En el momento propositivo declaramos el amor en Maturana la máxima emoción como eticidad compleja, la ecosofía que redefine la biología del ser humano con el alma y espíritu en un reclamo en la recivilización de la humanidad., The complex objective of analyzing the legacy of Humberto Maturana from the triad is fulfilled: sensibility-love-autopoiesis, as ecosophies in complex mediations; in studies of the III Postdoctoral Court the new trends and integrating currents of thought and their concretions of the José Martí University of Latin America, Mexico. All of this, from the comprehensive, ecosophical and diatopic hermeneutics as a research transmethod, which embraces the qualitative-quantitative and socio-critical, with a planetary-complex decolonial essence. The investigative subject is rescued in his sentithinking in the inquiry. It is located in the line of research: transepistemologies of knowledge-knowledge and transcomplex transmethodologies. We go through the analytical moments - empirical and purposeful. In the propositional moment we declare love in Maturana the maximum emotion as complex ethics, the ecosophy that redefines the biology of the human being with the soul and spirit in a claim in the recivilization of humanity.

La educación espiritual y ecológica es una propuesta necesaria en el currículo actual para combatir aquellas situaciones que han perjudicado las relaciones entre el hombre y el mundo, entre la humanidad y el cosmos, entre los ciudadanos y la naturaleza. Son múltiples las problemáticas que se vislumbran desde hace décadas que afectan directamente a estas diadas relacionales, encasillan las acciones progresistas de la humanidad en un frenesí consumista que desvaloriza sus relaciones con Dios y con la naturaleza, y le socava en su posible extinción junto a la de aquellos seres que habitan el planeta. Ante este panorama, se han manifestado diversos pensadores contemporáneos que, a través de sus elocuentes reflexiones, escritos y prácticas, alzan una voz y un testimonio como profetas del siglo XXI, para enseñar a erigir un fundamento sólido a la humanidad, capaz de trazar un nuevo camino hacia la conquista de un horizonte armonioso que integre las múltiples brechas interpuestas por el especieísmo y el antropocentrismo, logrando consigo la conquista de una nueva realidad radical. Uno de estos exponentes ha sido el pensador indo-catalán Raimon Panikkar. El presente trabajo investigativo se adentra en el quehacer profético de la Pastoral Educativa para el entorno universitario, teniendo en cuenta la espiritualidad cosmoteándrica y la ecosofía propuesta por Raimon Panikkar. Spiritual and ecological education is a necessary proposal in the current curriculum to combat those situations that have harmed relations between man and the world, between humanity and the cosmos, between citizens and nature. There are multiple problems that have been looming for decades that directly affect these relational dyads, pigeonholing the progressive actions of humanity in a consumer frenzy that devalues ​​their relationships with God and with nature, and undermines their possible extinction along with the of those beings that inhabit the planet. Faced with this panorama, various contemporary thinkers have manifested themselves who, through their eloquent reflections, writings and practices, raise a voice and a testimony as prophets of the 21st century, to teach humanity to build a solid foundation, capable of tracing a new path towards the conquest of a harmonious horizon that integrates the multiple gaps interposed by speciesism and anthropocentrism, achieving with it the conquest of a new radical reality. One of these exponents has been the Indo-Catalan thinker Raimon Panikkar. The present investigative work delves into the prophetic task of the Educational Pastoral for the university environment, taking into account the cosmotheandric spirituality and the ecosophy proposed by Raimon Panikkar. Licenciado en Teología Pregrado

My PhD enquiry addresses the research question, How can contemporary art practice contribute to a shared understanding of and response to the Anthropocene? through the use of eco-art, socially engaged art practices, art in education and theoretical scholarly research. Part 1 of the thesis is the documentation of the exhibition that embodies the contribution to knowledge. The four chapters in Part II of the thesis discuss the Anthropocene concept and how it is interrogated through the fields of ecology and eco-art, community-engaged art and art in education. The paradoxes inherent in the Anthropocene concept, which both makes visible and obscures the connections between living entities and the environment, are critically examined. Ecology, based on the concepts of home and interconnectedness, is proposed as a useful framework to counter Anthropocenic fragmentation and isolation. The roles of socially engaged art and art in education as relational practices in providing opportunities for participation and collective addressing of ecological issues are outlined. In contrast to the visual aestheticizing of much climate change art, leading to feelings of overwhelm and paralysis, contemporary eco-art practices can promote a more engaged, ecological worldview by making the threads of interconnection visible. Part III of the thesis is a critical review of my art practice as it progressed and evolved through the course of the research culminating in the final exhibition. Eco-art elements of my practice included Burning Landscape, Looking Forward into the Past, Daydreamer, Rhododendrons 1-3, Fastener Series, Eco Line. The speculative fable We are the Flock marks a shift in the research trajectory from bearing witness to environmental change to engaging communities in responding, through art, to these changes. Socially engaged components are described, including a series of creative and participant-led workshops exploring individual and collective reflections on ecological challenges. The final chapter discusses the synthesis of the strands of my research in a mobile interactive toolkit shown at the final exhibition, Fables for a Reconstruction. The toolkit is a pedagogical space designed to facilitate a variety of creative happenings, including workshops, screenings, and temporary pop-up exhibitions. The tools include art packs, an exercise book, To Imagine the Symbiocene, and story cubes. These elements engage participants in playful reflection, the telling of stories or fables and the envisioning of alternative futures. The toolkit provides a space to collectively unpack the messy implications of the Anthropocene concept and to propose speculative solutions reframed through a conceptual lens of symbiosis, interconnectedness, and interdependence.

L’article retrace les étapes de la production poétique de Lino Angiuli à travers son dernier recueil auto-anthologique, Sud voce del verbo sudare (Moretti&Vitali, Bergamo, 2022), en utilisant notamment les trois axes thématiques essentiels identifiés par l’auteur lui-même (La Terre, L’Amour, l’Autre) et en interrogeant, par leur biais, des concepts plus largement socio-philosophiques tels que ceux de développement, de territorialité, de méridianité et de résistance géo-culturelle., The article retraces the stages of Lino Angiuli’s poetic work through his latest collection, the self-anthological publication Sud voce del verbo sudare (Moretti&Vitali, Bergamo, 2022). Three essential subjects (the Earth, Love, the Other), borrowed from the author himself, serve as thematic guidelines to question concepts of wider socio-philosophical nature such as those of development, territoriality, meridianity and geo-cultural resistance.

Un questionnement servira de fil rouge aux pages de cet article : y a-t-il une quelconque relation entre des épistémologies voire des cosmologies, des théories, des méthodologies pratiquées par chaque chercheur, et par voie de conséquence des formes d’organisation où ces pratiques se manifestent, et des styles de production des rapports proposés aux publics ? Nous examinerons à la fois les modalités liées aux approches positivistes, notamment le modèle IMRAD, et celles dites qualitatives. Seront prises en compte les conséquences de la devise publish or perish qui maintenant est devenu publish and perish sous l’effet de la culture organisationnelle de ce qu’on appelle new public management. Tout sera lu à la lumière de la perspective écosophiques. In these pages, the following question is addressed: is there any relationship between the epistemologies and even cosmologies, theories, methodologies practiced by each researcher - as well as the organizational forms within which those practices are manifested - and the styles in which the reports offered to the public are generated? We will examine both the modalities connected to positivist approaches, in particular the IMRAD model, and the so-called qualitative ones. The consequences of the “publish or perish“ motto will be taken into account, which has now become “publish and perish” as a result of the organizational culture of what is called new public management. Everything will be interpreted through the ecosophical perspective.

espanolEl articulo reconstruye el dialogo entre etica de la salud publica, etica ambiental y bioetica global vinculando los aportes de Jahr, Potter, Leopold y Naess. La primera parte, traza un recorrido por las raices de la bioetica y presenta las ideas que hacen posible este dialogo. La segunda elabora las contribuciones de la etica de la tierra de Leopold y la ecosofia de Naess a la bioetica ecologica y al enfoque de One Health. Finalmente, presenta algunos dilemas relacionados con el problema de solventar disputas entre afirmaciones de valor conflictivas sobre la salud humana, animal y ambiental. EnglishThis article rebuilds the dialogue between public health ethics, environmental ethics, and global bioethics by linking the contributions of Jahr, Potter, Leopold and Naess. The first part traces the roots of bioethics and presents the ideas that make this dialogue possible. The second discusses the contributions of Leopold’s land ethics and Naess’s ecosophy to ecological bioethics, and to the One Health approach. Finally, it presents certain dilemmas regarding the resolution of disputes between conflicting value claims on human, animal and environmental health.

Este texto analiza el trabajo de la artista y jardinera Vicky Benítez en el marco del proyecto curatorial Polítiques del sòl («Políticas del suelo», Centre d’Art Maristany, Sant Cugat del Vallès, 2019-2020), y más allá de él. La exposición parte de una investigación en el territorio que se propone reflexionar críticamente acerca de las dinámicas geopolíticas, biopolíticas y necropolíticas que determinan la existencia, y ensayar modos de vida que no impliquen dinámicas opresivas. Vicky Benítez construye jardines de especies de plantas alóctonas con variedades listadas en el Catálogo Español de Especies Exóticas Invasoras, e inscribe los discursos biológicos de erradicación de lo invasivo y la protección de lo nativo en el contexto sociocultural más amplio. Pivotando alrededor de los jardines, la artista lleva a cabo actividades participativas, como recorridos de identificación y formación en usos de plantas adventicias comestibles, talleres de construcción de huertos urbanos y comidas populares con malas hierbas. Recurriendo a la ecosofía de Félix Guattari como paradigma de pensamiento ecológico que permite la proliferación de nuevas formas de sensibilidad, relación, organización y acción social, argumentamos que el valor de las ocupaciones botánicas de Benítez radica en tres aspectos interrelacionados. En primer lugar, operan como dispositivos que permiten examinar los procesos de construcción de otredad que justifican políticas de control, represión y exterminio de formas de vida humanas y no humanas. En segundo lugar, desarrollan nuevas formas de afecto, experimentación y sostenibilidad de formas de vida no antropocéntricas. Por último, se implican en un cultivo sociobiotécnico que facilita la emergencia de subjetividades relacionales, creativas y transformadoras.

This study foregrounds the Native Hawai’ians’ interconnection between culture and nature through ecolinguistic analysis of the Wind Gourd of La’amaomao. The language use in this Hawai’ian folktale emphasizes the reverence Hawai’ian people have toward their environment based on familial kinship. The analysis mainly focuses on two aspects of language use, based on Stibbe’s theory of ecolinguistic, ideology/discourse and evaluation/appraisal. The study also posits the ecosophy/ecological philosophy derived from the text in line with the current state of environmental crisis. The study argues that the discourse employed in the text is positive, based on recognizing the need of sustainability. The positive discourse is also reflected through close emotional connection between people and place which is reflected in wind naming pattern and Hawai’ian place names. Secondly, nature is also appraised positively as seen in the celebratory tone and vocabulary used. The study concludes that alternative way of perceiving the environment, as seen from the reading of the Wind Gourd of La’amaomao should be considered as a critique toward Western anthropocentrism.

El presente trabajo se centra en que la naturaleza se ha convertido en un asunto habitual en el arte contemporáneo. El texto se articula en torno a una selección de temas a modo de apunte, como la complejidad, la alianza en la lucha contra el cambio climático, la ecosofía, la transformación ecosocial o la conexión ecológica, que son puntos de encuentro entre el medio natural y la inquietud creativa en la escena artística de las últimas décadas. Dicha selección está tejida con ejemplos que se exploran en la práctica artística contemporánea.

Ovaj diplomski rad razmatra ekološku filozofiju (ekozofiju) indijske autorice Vandane Shiva. Autorica ukazuje na promjenu poimanja planeta Zemlja od Majke Prirode do resursa svedenog na proste faktore. Upravo su resursi temeljni poticaj za kolonizaciju i neokolonizaciju koja, kako autorica tvrdi, nikad ni nije završila, a bez radikalne promjene ni ne može završiti. Pojmom biopiratstvo označava krađu prirodnih dobara zemalja Trećeg svijeta, a na primjeru patenata i genetički modificiranih organizama pokazuje na koje se sve načine eksploatira Treći svijet. Patenti oduzimaju mogućnost ljudske kreativnosti, a genetički modificirani organizmi čine posljednju točku čovjekova uplitanja u prirodu. Čovjekovo djelovanje na Zemlji dovodi do smanjenja bioraznolikosti, do lokalnih i globalnih ekoloških kriza. Kulminacija čovjekova izrabljivanja prirode očituje se u klimatskim promjenama kojima ih sustav proizvodnje, koji ih je i stvorio, izrabljuje u svoju korist i tako produbljuje problem klimatskih promjena, a ujedno ih maskira kao odgovornost pojedinca. Kao temeljni problem autorica navodi sustav proizvodnje – kapitalizam koji pokušava do krajnje mjere iskoristiti i posljednji resurs Zemlje. Međutim, ne samo da takav sustav iskorištava prirodu; on to čini i s ljudima – eksploatira ih, bogatiji postaju sve bogatiji, a siromašni sve siromašniji. Do rješenja problema patenata, biopiratstva, neokolonijalizma, klimatskih promjena, eksploatacije i dr. neće doći sve dok ne dođe do promjene sustava. This thesis discusses the ecological philosophy (ecosophy) of Indian author Vandana Shiva. The author points out the change in the understanding of the planet Earth from Mother Nature to a resource reduced to simple factors. It is the resources that are the fundamental impetus for colonization and neo-colonization, which, as the author claims, has never ended, nor can it end without radical change. The term biopiracy means the theft of natural assets of Third World countries, and with the help of patents and genetically modified organisms it shows in which ways the Third World is exploited. Patents take away the possibility of human creativity, and genetically modified organisms are the last point of human interference in nature. Human activity on Earth leads to the reduction of biodiversity, to local and global ecological crises. The culmination of man's exploitation of nature is manifested in climate change, which the production system, which created them, exploits them to its advantage and thus deepens the problem of climate change, while masking them as the responsibility of the individual. As a fundamental problem, the author cites the system of production - capitalism, which tries to make the most of the last resource of the Earth. However, not only does such a system exploit nature, it does so with humans – it exploits them, the rich get richer and the poor get poorer. The solution to the problems of patents, biopiracy, neocolonialism, climate change, exploitation, etc. will not be reached until there is a change in the system.

This in-depth analysis of the aesthetics of place and person in ‘Toba Tek Singh’, a famous short story by Saadat Hassan Manto, and a masterpiece of South Asian literature in English, presents a re-reading in the light of ecotheoretical concepts of ‘place’. It theorises how material space as ‘place’ is represented in literature and brings to light the hegemony of sociocultural discourses in relation to space, belittling its connection to nature. Ecotheory raises concerns of human and non-human life within the natural ecosystem of specific indigenous places. The protagonist of the story, Bishan Singh, ultimately also the namesake of a place, Toba Tek Singh, dies a terrible death while desperately searching for his native place. The article presents the story as a powerful literary attempt to re-imagine the places and spaces where we live and our relations to them.

Flight Behaviour by Barbara Kingsolver is a clarion call aimed at exposing the impending future that awaits humanity in the form of grievous climactic changes and its impact on the delicate ecosystem of the earth. The characters presented who maintain varying perspectives regarding ecological concerns may be seen as representing differing ideologies that persist in the society with respect to the same. The paper is an attempt to trace the dominant as well as alternate voices that pervade discussions on an apocalyptic future due to human actions that are ruthless and highly exploitative of ecological resources. The mystical encounter with nature that the protagonist undergoes will be examined to understand the significance of an ecological philosophy or “ecosophy.” The paper would also seek to discern a transition from anthropocentrism to ecocentrism and also the disruption of nature/culture binaries established by an anthropocentric worldview depicted in the text.

This work analyzes the dystopian universe of the Brazilian feature movie Divine Love (Divino Amor, Gabriel Mascaro, 2019) focusing on the elements that form the diegetic universe. The movie shows Brazil in 2027, the seeds of cultural and religious moral agenda have flourished, religious and technological faith involves the landscape, institutions and the bodies of the characters. Amid a gloomy atmosphere and a gray landscape, evangelical seduction breaks out in attractive colors, dry ice smoke and lively music. Many of the projects in bloom in Brazil today go towards extreme views in this diegetic universe, such as encouraging advances in technology; dehydration of art and education; courtship between State and Religion.The Ecosophy expanded the theoretical framework of the audiovisual analysis method aimed at the diegetic universe by drawing attention to the non-human components that produce individual and collective subjectivity. This theory articulates the three ecological records: environment, social relations and human subjectivity as a way of perceiving the components of the production of subjectivities, in order to better understand and propose transformations in the face of the contemporary standardization of behaviors.

EFL curricula and teachers play a significant role in motivating ecological citizenship and helping students become critical ecological thinkers. This study applies critical Ecolinguistics as the theoretical background for its qualitative case study in order to identify the ecosophy guiding the design of the written discourse of lessons addressing environmental issues in a sample of EFL textbooks mandated by the Ministry of Education in Egypt. Analysis focuses on the linguistic features of the environmental discourse as well as nature related values, types of reasoning and forms of participation promoted in the texts. Findings reveal a propagation of shallow conservationism-environmentalism discourse and anthropocentric reasoning reflective of the consumerist age guiding the ecosophy of the texts. The results contribute to a proposal of suggestions addressed to educators in general, and EFL teachers and curriculum designers in Egypt in particular, as well as recommendations for future research.

Purpose of the study: The purpose of the research is to analyze the linguistic features of the advertisements, to reveal the stories, developed by manufacturers, which appear to be ecologically protective and aligned with the values of ecosophy. Further, it aims to identify the role of language in establishing ecological preferences for consumers. Methodology: The data has been collected from the official websites of five food manufacturing companies, which is made limited to beverages and dairy products. The advertisements are analysed under the theoretical framework of Agenda Setting Theory and Framing Theory, using the model of ecolinguistic analysis by Stibbe (2015). Main Findings: It is incurred that the food manufacturing companies develop different stories that are succinctly insinuated, where the readers consider them mundane but the stories instill certain perceptions in readers’ minds and tame the purchase choices of consumers in daily life, through the use of language. Application of this study: The research dismantles the ecological stance of the discourses and evaluates them in the light of ecosophy, it is helpful for the general public to identify the ecologically destructive discourses and how food manufacturers can improvise their discourses to increase consumerism. The language is used in such an emollient manner that the readers assume it to be for the sake of marketing but they clad the ideology of consumerism in each story. Novelty/Originality of this study: The study is unique in the sense that it involves the area of linguistics in combination with ecology. It unveils how linguistics discourses in advertisements frame stories to replace the use of natural products. The linguistic discourses are used as a tool for commercial purposes, however, the purpose is to commercially glorify the product as a better source of natural outcome in front of consumers.

This article examines the concept of ecomasculinity--how masculinities and ecologies interact--through the lens of deep ecology, arguing (following Serpil Oppermann) that Pynchon's postmodernist boundary collapsing informs deep-ecological interconnections for male characters previously embroiled in negative cycles of patriarchal dominance. Ecomasculinity is an important emerging concept within ecocriticism, and recognising links between the positive iterations of masculinity and ecology that the ecomasculine seeks to express and the philosophy of deep ecology furthers the conversation about the utility of deep ecology to contemporary society.

People think very little about the consequences of consumer and ecological manners. Responsibility for raising children to sustainable behaviour is transmitted to educational institutions that bear the full weight of this burden. Non-teaching experts such as foresters enter the educational process. These specialists are called “forest educators”. At the 14th European Forest Pedagogics Congress 2019 in Latvia, 167 forest educators from Europe met, and 52 of them were willing to participate in a qualitative research survey. This paper aimed to identify why foresters, as people without pedagogical education and despite the unfavourable funding, become educators. The following questions guided this research: What leads them to start organizing educational and adventure programmes for children and the public? Is their intrinsic motivation based on an unconscious level to implement ideas of Deep Ecology? Philosophy of Arne Naess and semi-structured interviews with forest educators in the form of the Pyramid Model of Wengraf, through which qualitative data were obtained, methodologically approached this paper. Interviews with foresters revealed their values, needs, motivation, dominant psychological-ethical moments and prosocial behaviour that brings inner satisfaction and pedagogical activity as an added value of their profession. Forest educators have a unique philosophical system related to nature and the environment. They subconsciously follow and develop the ideas of Deep Ecology through the methods of Forest Pedagogy. The paper presents the way of involving forest educators into the distance and online teaching due to the Coronavirus pandemic, as well as the topic for further research in this area.

Cover image, memo and process documentation.. In preparation of interaction with MA students at the performing arts departments—starting with dance—the present piece features a scenario, in which a group of MA students in dance/choreography are nominated readers of a piece, with contents at a speculative stage: the piece is intended as a scenario. Prefiguring our first encounter. Question: how is it possible to take a surface in possession, for the initially non-segmented purposes of writing and theorising, based on an already acquired surface: the floor (black box)? How to establish languages that are connective the practices hatched and developed from the floor? If not now, when? In the present scenario we are at a place and a time that do not allow us to know whether the cut up pieces that are materially the same as the adjoined piece (ET PAF preparations) came about from the pieces, or were produced after the fact. We do not know whether the cut-outs came before or after the written piece. Which means that we are in the middle of a highjacking (détournement). They are not part of the same narrative, there is no montage, because there is no first nor second: it can go both ways, depending on the choices we make and the abilities we have. Whatever choice is made the basis situation—of indeterminacy—is made, only now another choice is made and adds to the previous one. In sum, there will be a track record of choices that will be as unique as your fingerprints.

Detailed descriptions of theory, structure, and activities with causal links to specified outcomes of wilderness programs are lacking. Addressing this gap, the present qualitative study gives a thorough description of the development of the Wilderness programme for Adolescent and Young Adult (AYA) cancer survivors (WAYA). WAYA is adapted to the individual needs of AYA cancer survivors. It was conceived around Næss’s ecosophy and the Positive Health Model, and refined based on findings from a scoping review and patient/public involvement. Programme aims were to increase physical activity, self-confidence, personal growth, joy, safety within nature, meaningful relationships, and self-efficacy. The programme was an eight-day expedition followed three months later by a four-day base-camp. Activities included hiking, backpacking, kayaking, rock climbing, mindfulness and bushcrafting. Evaluation of the programme through focus group and individual interviews with 15 facilitators and 17 participants demonstrated that a diverse group of participants, challenging activities, and mindfulness-based practices were found to positively influence group bonding and the learning process. Furthermore, including an expedition and base-camp component was found to be beneficial in supporting the development of participants’ own personal outdoor practices. In conclusion, this study demonstrated that the WAYA programme is safe and well accepted by AYA cancer survivors.

El término «poesía afrocolombiana» se refiere a un concepto en construcción para el que cada autor aporta su visión particular. En el presente artículo, establecemos un diálogo con tres autoras que comparten el lugar de enunciación de la mujer negra: María Teresa Ramírez (1944) en La noche de mi piel, María Elcina Valencia (1963) en Pentagrama de pasión y Nena Cantillo (1981) en Aquella noche con Winnie the Pooh. Para ello, trabajamos en torno a tres ejes: cuerpo, oralidad e identidad. Respecto al cuerpo, en los tres libros la mujer se asocia a la naturaleza, aunque varía mucho en la vinculación con el cuerpo masculino. La oralidad está muy presente en las tres obras, pero en diferentes formas: conexión con cantos ancestrales, con los sonidos de la naturaleza y con el habla coloquial de la urbe, respectivamente. En cuanto a la identidad, encontramos grandes diferencias entre la visión panafricanista de Ramírez, la ecosofía de Valencia y la apertura radical de Cantillo. En las conclusiones, discutimos la variedad de enfoques, las posibles causas y la riqueza que aportan para el concepto de «afrocolombianidad».

In the second part of the text “Becoming a posthuman systemic nomad”, I suggest ways in which systemic practitioners may become systemic nomads, reintegrating cybernetics and social constructionism and taking a new-materialist perspective on life. Systemic therapists may become “post human systemic nomads”, navigating and systemically learning in complex adaptive systems, in which we are relational responsible to all human and non-human actors in the networks that we produce and that we are produced by. Inspired by the philosophy of Deleuze and Guattari I made three cartographies for us, systemic nomads, navigating complexity in multi-actor systems. Systemic practitioners (from a new-materialist perspective) can co-create better ecological worlds if we are conscious of the effects of our actions in interdependent relationships with all actors in life, when – as nomads – we display systemic sensibility or intelligence (Senge, 2006) within systems of multi-actors. Abstract (Dutch) In dit tweede deel van de tekst “Becoming a posthuman systemic nomad” beschrijf ik hoe systeemtherapeuten en consulenten “systemische nomaden” kunnen worden door in hun denken en doen inspiraties uit de cybernetica, het sociaal constructionisme en het nieuw-materialisme te integreren. Systeemtherapeuten en ‘systemisch’ consulenten, die “systemische nomaden” worden, navigeren en leren navigeren in complex adaptieve multi-actor systemen. Zij ervaren een ‘relationele verantwoordelijkheid’ naar zowel humane als niet-humane (dingen, dieren, planten) actoren in de netwerken waartoe zij betekenisvol bijdragen, waarvan zij om betekenisvol voort te bestaan afhankelijk zijn. “Systemische nomaden”, bewust van de inter-afhankelijkheid tussen alle humane en niet-humane deelnemers in het multi-actor netwerk, kunnen mogelijk bijdragen in de co-creatie van betere ecologisch afgestemde leefwerelden. Geïnspireerd door de filosofie van Deleuze en Guattari maakte ik drie cartografieën die ons in dit proces van navigeren en leren navigeren kunnen helpen.

The paper is devoted to the reflections on the work of Ronald Barnett The Ecological University: A Feasible Utopia. The research field of social philosophy of higher education is emerging, and the work of Barnett lays the foundations for the philosophical analysis of the university. It is shown that the ecological university is viewed not as another formation of the university among the many existing today, but as a counterform of the university, opposing such university models as entrepreneurial and digital universities. Applying the ecological ap­proach to the university will require a revolutionary transformation in thinking, denoting such a turn as shaping the university’s ecosophy. It is emphasized that the ecological university interacts with the world not in an instrumental, technical way, but rather in a transcendental, hermeneutic way: not through the imposition of changes, but through understanding. Particular attention is paid to the following main ideas of the book: the application of an ecosophical approach to the analysis of the new identity of the university in a changing world, a new vision of the interaction between the university and the larger world, based on the ethics of responsibility for the well-being of ecosystems in which the university is involved, and also the ideas of the knowledge ecology and epistemic responsibility. The urgent imperative of the ecological approach to rethinking the identity and the future of the university as a social institution is substantiated, starting from the concept of “deep ecology” the university builds new forms of interaction with the world. The main principles of this interaction are integrity, responsibility and critical dialogue. The authors believe that the research optics of the social and philosophical analysis of the university actualizes the purpose, responsibilities and influence of the university in the changing world.

En este ensayo nos acercaremos a algunos principios fundantes de las expresiones artísticas textiles y la escultóricas tz’utujiles, que consideraré en tanto son parte de la ecosofía de esta cultura. A partir del trabajo de campo realizado en la región, exploro aspectos formales y del acto creativo. Lo estético especialmente, nos lleva no solamente por los valores de una sociedad sino por sus emociones y los sentidos. En el caso de las artes que exploro, el tacto, la vista, lo kinestésico (movimiento del cuerpo en el espacio) y el olfato, en tanto que al ser objetos dignos de veneración se acompañan de ceremoniales con copal o flores. Inspiraciones que son esperanzas para el mundo actual de crisis ambiental.

En la presente investigación trans-metódica enmarcada en la transmodernidad y el transmétodo: hermenéutica comprensiva, ecosófico y diatópico (Rodríguez, 2020a) se analiza la antropolítica en Venezuela como un cuenco de mendigo profundamente vacío más aún en tiempos de la pandemia 2020. Las investigadoras, por la esencia del transmétodo, son participes con sus subjetividades y espiritualidad que deviene científicamente de la ecología espiritual parte compleja de la ecosofía; en contraposición a los métodos tradicionales modernistas. Se convocan antropolítica y antropoética desde la solidaridad, la condición humana, ecosofía y diatópica en el análisis de la problemática Venezolana, donde la consigna puede ser: ¡sálvese quien pueda! Podría ser el pensar del que sin tener a Dios en su sentir, con Él y en el mundo se siente desprotegido del sistema y arrancado de la vida. La indagación pasa por los momentos del transmétodo: analítico, empírico y propositivo de De Sousa (2003). En el momento propositivo se tienen conclusiones de aperturas, jamás definitivas: es hora de creer en nosotros mismos, nuestra autoestima y valía, decolonialidad del ser. Venezuela, el país más bello que debemos salvaguardar; en esa metamorfosis debe ganar la solidaridad: que es el accionar de la resistencia ante el reduccionismo, la vieja ética caducada, las políticas dominantes soslayadoras venezolanas. Es urgente, un sujeto reli-gador de su propio devenir, amante ecosófico de la tierra, liberador de las falsas realidades acomodadizas; se precisa la descolonización del hacer del sujeto, su re-surgir, como sujeto atento a las falsas realidades disfrazadas de decoloniales.

This essay ponders the relative scarcity of ecocritical analyses of George Eliot’s fiction and argues that Eliot’s ecological “credentials” are to be sought less in the themes foregrounded in her novels than in the conjoint reading of her fiction with recent re-interpretations of Spinoza’s Ethics as an “ecosophy” led by contemporary European philosophers such as Gilles Deleuze, Felix Guattari, and Corine Pelluchon. Taking its inspiration from critic John Parham’s template for a specifically “Victorian ecology” in literature, the essay examines the relations the characters of Middlemarch entertain with the various environments or “mediums” in which they move, from the physical “land” they own or exploit, to the less tangible (albeit solidly depicted) social “medium” of rumour and gossip which hampers, clogs and contaminates their endeavours, to the minds of other characters which form the “medium” in which their sense of self takes shape. The focus is thus shifted away from the moral framework of “sympathy” in which Eliot’s work is often cast, and onto an ethology of bodies that combine to form more or less harmonious communities or sociabilities.

A partir du celebre article de Lynn White Jr., publie en 1967, cette contribution tire le fil philosophique du rapprochement entre ecologie et religion. De l’ecosophie d’Arne Naess et de Felix Guattari a l’encyclique Laudato si’ du pape Francois, la pensee de l’ecologie revet une dimension ethique propre a relier nature et societe au-dela des divisions instituees par la modernite. Cette maniere de considerer l’ecologie sous son angle ethique permet de lier des corpus philosophique et theologique et de souligner les liens entre des lectures environnementalistes de la Bible et des philosophies ecologistes.

Dissertação de mestrado em Sociologia (especialização em Políticas Sociais), O presente trabalho de investigação analisa as representações interativas do homem pós-moderno com a natureza. Pretende-se, sobretudo, perceber os enquadramentos sociais relacionados à idealização do retorno ao natural pela Sociedade do Cansaço (Han, 2015), culminando com a reinvenção das maneiras de ser dos sujeitos no espaço urbano, de sorte a assim resultar em possíveis desdobramentos da pós-modernidade. Neste sentido, procura-se entender como o processo de hiperdesenvolvimento das tecnologias, a competitividade e precarização geral de diversas estruturas sociais passam, com certa tendência, a levar cada vez mais pessoas a buscarem na sensibilidade ecosófica os elementos para satisfação daquilo que a vida nos grandes centros tanto lhes custa - ou não mais pode lhes dar. Na mesma medida, intenta se investigar a relação entre a exaustão da sociedade de consumo e a natureza como forma de escapar do cansaço e opressão que assolam a vida pós-moderna através de conceitos como ecologia social, mercado verde, green washing e outros. Indicamos como as grandes corporações se apropriam do discurso salvacionista imputado ao consumidor em suas escolhas, responsabilizando-os pela tarefa de reverter o quadro de crise. Emergem então os desdobramentos da construção cultural simbólica das grandes cidades na perpetuação de desigualdades, desembocando na dimensão dos excessos via consumo e produtilização da vida. Tais elementos passam também pelo estudo dos movimentos urbanos, evocando a aceitação das coisas como são em um plano mais profundo, fundamentalmente com repercussão na temática social e ambiental., The research work seeks to analyze the interactive representations of postmodern man with nature - and its election as an alternative stage for vital achievements. It is intended, above all, to understand the social frameworks related to the idealization of the return to the natural by the Burnout Society (Han, 2015), culminating with the reinvention of life in the urban space, in order to thus result in possible consequences of the postmodernity. In this sense, it seeks to demonstrate how the process of hyperdevelopment of technologies, the competitiveness and general precariousness of various social structures, tend to lead more and more people to seek in the ecosophical sensibility the elements to satisfy what life in big centers cost so much - or can't give them anymore. We point how the symbolic cultural construction of large centers influences the perpetuation of inequalities, leading to the dimension of excesses via consumption and turning life into products. At the same time, we investigate the relationship between the exhaustion of the consumer society and nature as a way to escape from the tiredness and oppression that plague postmodern existence, through concepts such as social ecology, green market, green washing and others. We point how large corporations are appropriating the salvationist discourse and then imputing it to the consumer in their choices, making them responsible for the task of reversing the crisis situation. Then emerge the consequences of the symbolic cultural construction of the big cities in the perpetuation of inequalities, leading to the dimension of excesses via consumption and the life as a product. Such elements also pass through the study of urban movements, evoking the acceptance of things as they are on a deeper plane, fundamentally with repercussions on social and environmental issues.

[EN] Since the 1960s, diff erent plans and commercial interests have colonised almost the entire Mediterranean coastline below the 200 metre level. Nowadays, any eff ort to restore this uncontrolled situation seems completely futile, but is it possible to propose another way of occupying and living this place? This article proposes, through the experience of a concrete built project, that another respectful and empathetic way of anthropising the territory is possible: withdrawal architecture. An architecture that moves away from mere environmental restoration and proposes a symbiotic and integrating coexistence based on the implementation of Ecosophy, understood as the interweaving of environmental, social and mental aspects in the project, thereby raising awareness through mediation between the natural and the artifi cial. The project is therefore proposed not only as an isolated exercise in architectural design, but as a possible alternative to the predatory model of territory that has colonised the Mediterranean coastline. Its construction and design exemplify this architecture in withdrawal, through which to build sustainable landscapes and begin to reconcile Architecture with the environment in which it is implanted. [ES] Desde los años 60, diferentes planes e intereses comerciales han colonizado la casi totalidad del litoral mediterráneo por debajo de la cota 200. Cualquier esfuerzo hoy de restituir esta desenfrenada situación se antoja del todo fútil, pero... ¿es posible plantear otra forma de ocupar y vivir este lugar? Este articulo plantea, a través de la experiencia de un proyecto concreto construido, que otra manera respetuosa y empática de antropizar el territorio es posible: la arquitectura en retirada. Una arquitectura que se aleja de la mera restauración ambiental y plantea una convivencia simbiótica e integradora a partir de la implementación de la Ecosofía, entendida esta como la imbricación en el proyecto de los aspectos medioambientales, sociales y mentales, propiciando con ello concienciar a través de la mediación entre lo natural y lo artificial. El proyecto se propone, así pues, no solo como un ejercicio aislado de diseño arquitectónico, sino como una alternativa posible al modelo depredador de territorio que ha colonizado el litoral mediterráneo. Su construcción y diseño ejemplifican esta arquitectura en retirada, mediante la cual construir paisajes sostenibles y comenzar a reconciliar la Arquitectura con el medio en el que se implanta.

Since the 1960s, different plans and commercial interests have colonised almost the entire Mediterranean coastline below the 200 metre level. Nowadays, any eff ort to restore this uncontrolled situation seems completely futile, but is it possible to propose another way of occupying and living this place? This article proposes, through the experience of a concrete built project, that another respectful and empathetic way of anthropising the territory is possible: withdrawal architecture. An architecture that moves away from mere environmental restoration and proposes a symbiotic and integrating coexistence based on the implementation of Ecosophy, understood as the interweaving of environmental, social and mental aspects in the project, thereby raising awareness through mediation between the natural and the artificial. The project is therefore proposed not only as an isolated exercise in architectural design, but as a possible alternative to the predatory model of territory that has colonised the Mediterranean coastline. Its construction and design exemplify this architecture in withdrawal, through which to build sustainable landscapes and begin to reconcile Architecture with the environment in which it is implanted. Desde los años 60, diferentes planes e intereses comerciales han colonizado la casi totalidad del litoral mediterráneo por debajo de la cota 200. Cualquier esfuerzo hoy de restituir esta desenfrenada situación se antoja del todo fútil, pero... ¿es posible plantear otra forma de ocupar y vivir este lugar? Este articulo plantea, a través de la experiencia de un proyecto concreto construido, que otra manera respetuosa y empática de antropizar el territorio es posible: la arquitectura en retirada. Una arquitectura que se aleja de la mera restauración ambiental y plantea una convivencia simbiótica e integradora a partir de la implementación de la Ecosofía, entendida esta como la imbricación en el proyecto de los aspectos medioambientales, sociales y mentales, propiciando con ello concienciar a través de la mediación entre lo natural y lo artificial. El proyecto se propone, así pues, no solo como un ejercicio aislado de diseño arquitectónico, sino como una alternativa posible al modelo depredador de territorio que ha colonizado el litoral mediterráneo. Su construcción y diseño ejemplifican esta arquitectura en retirada, mediante la cual construir paisajes sostenibles y comenzar a reconciliar la Arquitectura con el medio en el que se implanta.

Die Mitglieder der AG Notebook interessieren sich für die Art und Weise von FAIR(e), insbesondere für die Möglichkeiten der Wiederverwendung oder Reproduzierbarkeit eines digitalen Prozesses, der mit der Produktion von Wissen verbunden oder seines Produkts ist, aber auch für die Interoperabilität von digitalen Systemen. Diese Prozesse des Zugangs zu Daten oder Wissen wären insofern inkorporiert, als sie im Laufe des Prozesses ihrer Entstehung (verstanden) werden oder sich zu erkennen geben, auch wenn sie Computercode mobilisieren, der mit den Fingerspitzen gebildet wird. Der hier untersuchte Fall ist der Prozess der Erstellung eines R Markdown-Notebook., The members of the Notebook WG are interested in the FAIR(e) way, in particular re-use or reproducibility of digital processes associated with the production of knowledge, or of its product, but also the interoperability of digital systems. The data or knowledge accessing process would be embodied in that they would be under(stood)taken or say, would reveal themselves as knowledge during the very process of their genesis, even though when computer code is used, formed with the fingertips. The case studied here is the production process of a R markdown notebook., Les membres du GT Notebook s’intéressent à la manière de FAIR(e), en particulier les possibilités de ré-usage ou de reproductibilité d’un processus digital associé à la production de connaissances, ou de son produit, mais aussi l’interopérabilité de systèmes digitaux. Ces processus d’accès aux données ou connaissances seraient incorporées en ce qu’elles seraient (com)prises ou se donneraient à connaître au cours du processus même de leur genèse, y compris lorsque celles-ci mobilisent du code informatique, formé du bout des doigts. Le cas étudié ici est le processus de production d’un notebook R markdown .

In preparation of interaction with MA students at the performing arts departments—starting with dance—the present piece features a scenario, in which a group of MA students in dance/choreography are nominated readers of a piece, with contents at a speculative stage: the piece is intended as a scenario. Prefiguring our first encounter. Question: how is it possible to take a surface in possession, for the initially non-segmented purposes of writing and theorising, based on an already acquired surface: the floor (black box)? How to establish languages that are connective the practices hatched and developed from the floor? If not now, when? In the present scenario we are at a place and a time that do not allow us to know whether the cut up pieces that are materially the same as the adjoined piece (ET PAF preparations) came about from the pieces, or were produced after the fact. We do not know whether the cut-outs came before or after the written piece. Which means that we are in the middle of a highjacking (détournement). They are not part of the same narrative, there is no montage, because there is no first nor second: it can go both ways, depending on the choices we make and the abilities we have. Whatever choice is made the basis situation—of indeterminacy—is made, only now another choice is made and adds to the previous one. In sum, there will be a track record of choices that will be as unique as your fingerprints.

This article offers several utopian/dystopian thought experiments to explore the sheer dread in thinking otherwise than the contemporary unworld as it is. It attempts this through a consideration of the horror of a world without a sun. It demonstrates this incapacity of thought to think beyond the utopos of the unworld as it is with reference to the 2017 BBC drama Hard Sun. It contrasts this essentially failed science fiction with the satirical optimism of Gabriel Tarde's Underground Man, published in 1905, in which a postapocalypse sunless utopia is envisaged under the Earth. Shaping and guiding my analysis are the different philosophical senses of utopia found in Félix Guattari's and Édouard Glissant's work and the way they function to destabilize apocalyptic thought.

The analysis presented here focuses on the way the antithesis between the global and the local is approached from a literary point of view in the contemporary Indian context. Assuming an ecocritical perspective, it reinterprets literature on ecological themes as a tool to negotiate some spaces of autonomy from hegemonic models imposed by globalization on an economic, technological and cultural level. Global plans often collide with local ecosystems, upsetting their pre-existent equilibrium and always more frequently producing antagonism, resistance and overt conflicts. The claim for the management of local resources and the safeguard of traditional lore become a response to the “allegedly value-neutral global market” (Eaton / Lorentzen (eds.) (2003): Ecofeminism and Globalization: Exploring Culture, Context, and Religion. Lanham: Rowman & Littlefield Publishers Inc., 4). Filtering the discussion through an ecofeminist critique, it is possible to find a connection between the abuse of power that underlies human oppression and the exploitation of the environment. Women and nature are, in fact, connected in the dominant masculine discourse by the rhetoric of submission, which is harmful to both of them (Zimmerman, et al. (ed.) (1993): Environmental Philosophy: from Animal Rights to Radical Ecology. Englewood Cliffs, New Jersey: Prentice-Hall.; Warren / Cheney. (1991): “Ecological Feminism and Ecosystem Ecology”. Hypatia 6/1 Ecological Feminism: 179–197.). As an example of resistance strategy to these dynamics and a means to give voice to women through literature, this article proposes a critical reading of the novel Betvā bahtī rahī by Maitreyī Puṣpā (“The Betvā River was flowing”).

The concept of the Anthropocene signals both a growing awareness of the negative impact that humans have had on the abiotic and biotic systems of the earth, as well as reflexive opportunity to interrogate how humans might live differently. It is in relation to the reflexive opportunity that the concept of the Anthropocene offers, that I consider the relationship between place, subjectivity and education. To do this, a conceptual overview of the Anthropocene is provided after which place, as emergent, relation and agentic, is discussed. By drawing on the Guattarian concept of ecosophy, the relationship between the Anthropocene and place is considered to highlight the subjectivities this relationship might give rise to. Based on the forms of subjectivities highlighted, an argument is made for enacting ‘small justices’ (Rousell, 2018) that would enable the practice of a more affirmative politics of subjectivity within the field of education in response to the Anthropocene.

Trabalho de Projeto submetido à Escola Superior de Teatro e Cinema para cumprimento dos requisitos necessários à obtenção do grau de Mestre em Teatro - especialização em Artes Performativas Submitted by Luísa Marques (luisamarques@estc.ipl.pt) on 2021-09-16T08:44:23Z No. of bitstreams: 1 Relatorio de Projecto_SofiaFigueiredo.pdf: 803661 bytes, checksum: 6973ba9930b3fc0fccd07cea76ee80ba (MD5) Made available in DSpace on 2021-09-16T08:44:23Z (GMT). No. of bitstreams: 1 Relatorio de Projecto_SofiaFigueiredo.pdf: 803661 bytes, checksum: 6973ba9930b3fc0fccd07cea76ee80ba (MD5) Previous issue date: 2021-07-30 N/A

La presente investigación se configura como un estudio orientado a destilar las prácticas y saberes que componen los procesos de resistencia desarrollados por parte de los sectores populares, la comunidad Muisca y los colectivos ambientales presentes en la Reserva Tomas Van Der Hammen. Para ello se realizó una indagación teórica en la que se destaca el aporte de Escobar, Fals Borda, Guattari, Alvater y otros autores. El proceso metodológico se desarrolló por medio del uso de técnicas y métodos cualitativos para la recolección de la información; y se analizó bajo una perspectiva de articulación teórica ecosófico-relacional. Esto permitió conocer y evidenciar las diversas prácticas y perspectivas que las comunidades presentes en la reserva y sus alrededores tienen y ejecutan en torno a la misma; establecer el nivel de apropiación que dichas comunidades tienen sobre la reserva; plantear aportes en torno a diversas técnicas de expresión para favorecer la recuperación de la memoria histórica y contribuir a los procesos de reivindicación en torno a la reserva. This research is configured as a study aimed at distilling the practices and knowledge that make up the resistance processes developed by the popular sectors, the Muisca community and the environmental groups present in the Tomas Van Der Hammen Reserve. For this, a theoretical investigation was carried out, highlighting the contribution of Escobar, Fals Borda, Guattari, Alvater and other authors. The methodological process was developed through the use of qualitative techniques and methods for the collection of information, and it was analyze from a perspective of ecosophical-relational theoretical articulation, this allowed to know and demonstrate that the communities presents in the reserve, and its surroundings, have and execute around it; establish the appropriation level to the communities have over the reserve; propose contributions around the different expression techniques to promote the recovery of historical memory and contribute to the vindication process around the reserve.

This article presents a philosophical framework for studies of ecolinguistics, combining the Eastern wisdom of ecological harmony and the Western human geographical concept of sense of place. To establish the basic criteria for ecolinguistic analysis, the article traces the three most influential Chinese schools of philosophy and extracts three of their shared disciplines: benevolence, frugality and intimacy with nature. To reveal the dynamic relationship between human beings and the places where they reside, the article revisits the concept of sense of place and extends it to cover an ecological dimension of people and place. Connecting ecological ethics derived from classical Chinese philosophy with systemic human-place dynamics, this proposed framework provides an ideological basis for ecolinguistic research, especially for discourse analysis. Following this ecosophy, the involved human beings and other elements of places included in a discourse can be revealed through the system of sense of place; and the ecological implications of linguistic features can be evaluated according to the three major principles. To complete the analysis, positive and negative orientations will be distinguished as well as a middle ground of ambivalent orientation. To conclude, this article aims to provide a well-grounded ideological reference for the deconstruction and subsequent assessment of linguistic resources, and thereby to establish a crucial strand of ecolinguistic scholarship.

The neologism ecopedagogy was coined in the late 20th century to represent the joining of ecology and pedagogy. However, ecopedagogy is not an education about ecology but an education through ecology, meaning that it is an education based on an ecological worldview. A worldview is the fundamental understanding of life and the world. Ecological worldview means the ecological approach to the understanding of life and the world. The basic ideas of the ecological worldview come from the science of ecology, of which there are two interpretations: ecology of stability and ecology of instability. Both provide a general, shared outline of the world and how it works but each offers distinctive values of philosophy, ethics, culture, and society with regard to the ecosystem. Ecopedagogy, which encompasses both ecological worldview and education, develops into two broad movements: philosophical ecopedagogy and critical ecopedagogy. For the former, referred to as ecosophy, focuses on the metaphysical investigation of the human-nature relationship and related issues in education. For the latter, ecojustice, the mission is to critique the injustice and oppression involved in environmental issues and to construct a utopian society of planetary civilization.

Primary aim of this dissertation is to research, present, critically reconsider and compare with similar theories ecological ethics (ecoethics) by American forester, ecologist and author Aldo Leopold (1887–1948) – based on the concepts of land ethic and ecological conscience – by using primarily subject-matter and methodological features of integrative bioethics as an innovative concept within contemporary bioethical discussions. Research of Leopold’s opus and intellectual influences that shaped his attitudes will be upgraded by considering Leopold’s ecoethical ideas in relation to the work of Van Rensselaer Potter, the American “father of bioethics”, who considered himself as Leopold’s follower, as well as in relation to the development of bioethical theory and bioethical movement, with emphasis on biocentric tendencies that mark the concept of integrative bioethics, as well. In context of exploring the notions of life, nature, human, subjectivity, rationality, consciousness, conscience, freedom and responsibility within Leopold’s work and Leopoldian tradition, as an argumentative support there will be used the existential-phenomenological reflection of Maurice Merleau-Ponty and Thomas Fuchs, the ethical thought of Immanuel Kant and Milan Kangrga, the ecosophical and deep ecological thought of Arne Naess, the social ecological thought of Ivan Cifric, the philosophy of responsibility of Hans Jonas, and the bioethical thought of Fritz Jahr, a European “father of bioethics” – all of them very important authors regarding Euro-continental tradition of bioethics. Leopold’s ethical imperatives, inscribed into his land ethic, will be problematized especially in relation to Kant’s and Jahr’s ethical imperatives, in order to formulate a biocentrically founded integrative-bioethical imperative (as a fundamental principle of bio/ethics which would response to the challenges of today and future), as well as to contribute accordingly to further expansion and articulation of the orientational field of integrative bioethics. In each of the research thematic units of the dissertation, materials in the form of literature relevant to a particular topic will be used, and in the preparatory part, the collection and/or systematization of the necessary materials will be approached. Reading and interpreting the literature will be approached by critical, analytical and synthetic, as well as the comparative methods, which will examine the viability of the hypotheses and draw conclusions. In general, the research will be based on the methodological assumptions of integrative bioethics (interdisciplinarity, transdisciplinarity, pluriperspectivity, integrativity). Dissertation will be divided into four basic thematic units which will further be divided according to the requirements of the research. The introductory chapter, which precedes these four units, will explain the basic framework and basic (hypo)theses, as well as the context of considering the main topic of the paper. It includes issues of the scientific/technical civilization and the global environmental crisis, as well as the ecoethical/bioethical responses to these challenges. The first unit will consist of research into the life and work of Aldo Leopold, i.e. Leopold’s thought development, with a review of tendencies, authors and schools that influenced his work (Lorbiecki 2016), focusing on the impact of environmental thought of Ralph Waldo Emerson and Henry David Thoreau (Worster 1994) and other American thinkers. Exploring, questioning, and potentially challenging a given claims suggests that the Leopold was writing under the influence of American pragmatism and Darwinist social evolutionism presented by Arthur Twining Hadley (Callicott 2009). This will be followed by a systematic review of the Leopold’s work, with an emphasis on the collection of essays A Sand County Almanac (Leopold 1949) and the concepts of “land ethic” and “ecological conscience” which will be interpreted as a paradigmatic form of biocentric approach to the non-human living beings, the natural environment of humankind and to the nature in general. In the second large part of the paper, the research focus will be shifted to the influence of Leopold’s thought on Van Rensselaer Potter, an American “father of bioethics” (Potter 1971, Potter 1988) and, consequently, the development of the bioethical movement. The biocentric character of Leopold’s ecoethics will be emphasized (as opposed to the anthropocentric model), which was most likely the crucial motive for Potter’s fascination with Leopold. Consideration of the relationship between Leopold and Potter will be extended to the exploration of conceptual similarities between Leopold and the European “father of bioethics”, Fritz Jahr (Rincic, Muzur 2012). Leopold’s ecoethical imperative (“Right action is anything that contributes to the preservation of stability, integrity and preservation of life, and everything else is wrong”; Leopold 1949) will be related to Jahr’s bioethical imperative (Rincic, Muzur 2012), but also to Kant’s categorical imperative (Kant 1990), the categorical imperative of Jonas’s ethics of responsibility (Jonas 1990) and the imperatives of Schweitzer’s ethic of reverence for life (Cicovacki 2009), in order to formulate a unifying integrative-bioethical imperative. The third part of the paper will be devoted to the comparison (and articulation of fruitful correlation) of Leopold’s ecoethics and the thoughts of Arne Naess, the founder of “deep ecology” or “ecosophy” (Naess 2002, Naeess 2005, Markus 2006), following the previous interpretation of Leopold’s ecoethics as a biocentric conception. The focus will be on the concepts of anthropocentrism and biocentrism, as well as on the concepts of consciousness and conscience, but also on other concepts relevant in this context (life, nature, man, subjectivity, intelligence, freedom, responsibility). Also, it will be inevitable to compare Leopold’s and Naess’s “revolutionary” understanding of these concepts with traditional ethical understandings (Kant 1990, Kangrga 1966, Kangrga 2004). However, the basic research motive of this thematic unit is the juxtaposition of anthropocentrism and biocentrism, primarily in terms of consciousness and intelligence. In that sense, the discussion will also include questions about the relationship between the individual human psyche and the evolutionary ecological balance, i.e. the issues of organic mereological (Potrc 2017) unity of micro- (individual), meso- (social and natural community) and macro-levels (biotic community) of cosmological totality. An attempt will be made to prove that selfishness (as the action of the “disjointed self”) present in the human community extends analogously to human action towards non-human beings of the Earth or nature in general. The fourth and last part of the dissertation will be a summary of previous research, presented with regard to the concept of integrative bioethics, which is characterized by interdisciplinarity, transdisciplinarity, pluriperspectivity and integrativity (Covic 2004, Juric 2010). The notion of “bioethical sensibility” (Zagorac 2018) will also be introduced to indicate the fact that Leopold’s insights (which can be interpreted as insisting on the development of “bioethical sensibility”) correspond to integrative bioethics and can contribute to the expansion and articulation of the biocentric approach present in integrative bioethics.

It is analysed the complex bioethical and ecosophy as planetary ethics, as wisdoms to inhabit the planet, is fulfilled, from the contributions from Van Potter and Edgar Morín with contributions for a more humane education. We are going to question the thematic territories of the crisis; and from categories such as ecosophy and diatopia with the moments: analytical, empirical and purposeful. In the propositional moment, we give essences that go to a transepistemology of bioethics, taken from reductionism, with complex stakes of ecosophy as an ethic that permeates bioethics.

International audience; Title :Motion and world of open beings. Toward an ecology of plant representationThe paradoxical effect of projecting an animal model on plants is to extend our scientific knowledge while preventing us from understanding what makes their ontological originality. To overcome this contradiction, the integrative concept of open being, having neither inside nor outside, is applied to requalify the notions of plant movement and plant world. The argument is based on the concept of movement in Aristotle and on the works of Goethe and von Uexküll. Representing plant open beings implies a reversal of perspective whose ecological issues are inseparable from a «new aesthetic paradigm» and an ecosophy. A spectacular dimension appears necessary to initiate this renewal, both aesthetically, scientifically and politically; La projection d’un modèle animal sur les plantes a pour effet paradoxal d’étendre nos connaissances scientifiques tout en nous empêchant de comprendre ce qui fait leur originalité ontologique. Pour dépasser cette contradiction, le concept intégrateur d’être ouvert, n’ayant ni dedans ni dehors, est appliqué à requalifier les notions de mouvement et de monde végétaux. L’argument s’appuie sur le concept de mouvement chez Aristote et sur les travaux de Goethe et de von Uexküll. Représenter les êtres ouverts végétaux suppose un renversement de perspective dont les enjeux écologiques sont indissociables d’un « nouveau paradigme esthétique » et d’une écosophie. Une dimension spectaculaire apparaît nécessaire pour engager ce renouvellement à la fois esthétique, scientifique et politique.