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This thesis engages in an ecocritical analysis of Dante’s Divine Comedy (1321) with a specific focus on what Arne Naess terms deep ecology, a theory that highlights the symbiosis of all things on earth. The study’s objective is to identify and analyze the potential transition from anthropocentrism - a human centered perspective- to ecocentrism– an earth centered perspective - within the realms of Inferno, Purgatorio and Paradiso. It aims to explore how this transformation is depicted and to examine the presence of deep ecological examples in the text. This thesis entails a close reading of selected cantos and passages that illustrate what can now be considered as ecocritical themes. The findings reveal an anthropocentric perspective prevalent in Inferno and in the first part of Purgatorio wherein human concerns take precedence, relegating nature to the background. However, in the latter part of Purgatorio nature emerges as a subject of discussion, paving the way for ecocentric perspectives. In Paradiso, ecology is manifested through souls living in harmony with one another and nature, with the natural order central to Dante’s exchanges with the souls encountered. Moreover, this is where deep ecological tendencies such as symbiosis, diversity and self-realization are also exemplified. The analysis also highlights a distinction in mobility within the three parts: one is characterized by a monotone motion and the other by a dynamic movement reflecting the cycle of life.

The Rights of Nature movement is a quickly growing global phenomenon. However, it is not always obvious what the movement really means. What is its underlying experience? How can its transformative depth be formulated? What is the meaning of this depth? Starting from the ‘Universal Declaration of the Rights of Mother Earth’ this essay seeks to elucidate the ontological meaning of these questions through attending to the possible relation of the Rights of Nature movement to Heidegger’s turning toward Parmenides, in the sense of ‘primordial thinker’, or ‘essential thinker’, that is, a thinker who in an essential way thinks the origin as such. This ‘origin’ will be dealt with in relation to the oikos of ecology. In other words ‘essential thinking’ will be brought forward as a thinking that essentially makes possible the mindful awareness of this oikos, this ‘home’, ‘house’, ‘abode’, or ‘place of dwelling’. A chief point of the essay is that an essential experience of this oikos is necessary if the ontological implications of the Rights of Nature movement is to be disclosed.

This thesis engages in an ecocritical analysis of Dante’s Divine Comedy (1321) with a specific focus on what Arne Naess terms deep ecology, a theory that highlights the symbiosis of all things on earth. The study’s objective is to identify and analyze the potential transition from anthropocentrism - a human centered perspective- to ecocentrism– an earth centered perspective - within the realms of Inferno, Purgatorio and Paradiso. It aims to explore how this transformation is depicted and to examine the presence of deep ecological examples in the text. This thesis entails a close reading of selected cantos and passages that illustrate what can now be considered as ecocritical themes. The findings reveal an anthropocentric perspective prevalent in Inferno and in the first part of Purgatorio wherein human concerns take precedence, relegating nature to the background. However, in the latter part of Purgatorio nature emerges as a subject of discussion, paving the way for ecocentric perspectives. In Paradiso, ecology is manifested through souls living in harmony with one another and nature, with the natural order central to Dante’s exchanges with the souls encountered. Moreover, this is where deep ecological tendencies such as symbiosis, diversity and self-realization are also exemplified. The analysis also highlights a distinction in mobility within the three parts: one is characterized by a monotone motion and the other by a dynamic movement reflecting the cycle of life.

The Rights of Nature movement is a quickly growing global phenomenon. However, it is not always obvious what the movement really means. What is its underlying experience? How can its transformative depth be formulated? What is the meaning of this depth? Starting from the ‘Universal Declaration of the Rights of Mother Earth’ this essay seeks to elucidate the ontological meaning of these questions through attending to the possible relation of the Rights of Nature movement to Heidegger’s turning toward Parmenides, in the sense of ‘primordial thinker’, or ‘essential thinker’, that is, a thinker who in an essential way thinks the origin as such. This ‘origin’ will be dealt with in relation to the oikos of ecology. In other words ‘essential thinking’ will be brought forward as a thinking that essentially makes possible the mindful awareness of this oikos, this ‘home’, ‘house’, ‘abode’, or ‘place of dwelling’. A chief point of the essay is that an essential experience of this oikos is necessary if the ontological implications of the Rights of Nature movement is to be disclosed.

El objetivo de este trabajo es estudiar cómo podemos enfrentarnos a la crisis ecológica desde un punto de vista filosófico. La idea principal es que la problemática socioambiental se puede enfrentar priorizando una filosofía ecológica frente a una ética ambiental, como señaló el filósofo noruego Arne Naess. Este trabajo se divide en dos partes: la primera sección aborda las diferencias entre el Movimiento de la Ecología Superficial y el Movimiento de la Ecología Profunda para explorar en profundidad la propuesta naessiana. Buscando un enfoque de ontología ambiental, la segunda parte se centra en la Ecosofía T de Naess, principalmente en lo que se refiere al principio de Autorrealización: esta es una alternativa que puede ayudarnos a comprender nuestra relación intrínseca con el conjunto de la naturaleza., This paper aims to study how we can face the ecological crisis from a philosophical point of view. The main idea is that the socio-environmental problem can be faced by prioritizing an ecological philosophy rather than environmental ethics, as the Norwegian philosopher Arne Naess pointed out. This paper is divided into two parts: the first section faces the differences between the Shallow Ecology Movement and the Deep Ecology Movement to explore the Naessian proposal in depth. Looking for an environmental ontology approach, the second part focuses on Naess’ Ecosophy T, mainly concerning the Self-realization principle: it is an alternative that may help us understand our intrinsic relationship with the whole of nature., Departamento de Filosofía (Filosofía, Lógica y Filosofía de la Ciencia, Teoría e Historia de la Educación, Filosofía Moral, Estética y Teoría de las Artes), Grado en Filosofía

Deep ecology seeks answers to and treats the earth's ecological crisis by digging down to the root of the problem. In deep ecology, an ecocentric worldview where human life is part of all living things is preferred over the anthropocentric view where humanity places itself at the center of the world. The purpose of this study was to investigate perceived interconnectedness with the rest of nature and how that connection affects possible environmental activism. Engagement can stem from various reasons and the study also examines whether or not it is based on the principles of deep ecology. With the intention to answer the study's research questions, a survey consisting of 18 questions was designed with both closed and open-ended answers, which enabled the use of both quantitative and qualitative analysis methods. The survey was distributed online, and data were collected from 95 individuals, 72% female and 28% male. The results showed that a 93% of the respondents see themselves as environmentally conscious people. A statistically significant majority agreed with the eight principles linked to the deep ecology movement, and it can therefore be assumed that these principles are at least partially accepted by environmentally conscious people. 55% of the respondents replied that the reason for their environmental activism is that they are committed to "nature of which we are all a part", this result is of interest regarding the focus on the ecocentric worldview in this study. The results show that a statistically significant majority agree that a stronger sense of connection with nature makes them want to make more environmentally conscious choices. This particular result encourages continued research of the subject, and a continuation of digging deeper for possible solutions to the ecological crisis., Djupekologin söker svar till, och behandlar, jordens ekologiska kris genom att gräva ner till roten av problemet. En ekocentrisk världsbild där människan är en del av allt levande föredras framför den antropocentriska bilden där människan sätter sig själv i centrum. Syftet med denna studie är att undersöka människans upplevda samhörighet med resten av naturen och hur den samhörigheten påverkar eventuellt miljöengagemang. Detta engagemang kan komma från olika anledningar och studien ville även undersöka huruvida det grundar sig i djupekologins principer eller ej. För att besvara studiens frågeställningar utformades en enkät bestående av 18 frågor med både slutna och öppna svarsalternativ, vilket möjliggjorde användandet av både kvantitativ och kvalitativ analysmetod. Enkäten distribuerades online och data samlades in från 95 individer, varav 72% kvinnor och 28% män. Resultatet visade att en majoritet av respondenterna, 93%, svarade att de ser sig själva som miljömedvetna människor. En signifikant majoritet instämde med de åtta principerna kopplade till den djupekologiska rörelsen och det kan därför antas att dessa principer är minst delvis godtagna av miljömedvetna människor. 55% av respondenterna svarade även att anledningen till deras miljöengagemang är att de engagerar sig för ”Naturen som vi alla är en del av”, detta resultat är av intresse med tanke på fokuset på denekocentriska världsbilden. Resultatet visar också att en signifikant majoritet svarar instämmande till att en starkare känsla av samhörighet med naturen får dem att vilja göra mer miljömedvetna val. I synnerhet detta resultat gör att studien uppmuntrar till fortsatt utforskning av ämnet, och till att gräva djupare efter lösningar till den ekologiska krisen.

Deep ecology seeks answers to and treats the earth's ecological crisis by digging down to the root of the problem. In deep ecology, an ecocentric worldview where human life is part of all living things is preferred over the anthropocentric view where humanity places itself at the center of the world. The purpose of this study was to investigate perceived interconnectedness with the rest of nature and how that connection affects possible environmental activism. Engagement can stem from various reasons and the study also examines whether or not it is based on the principles of deep ecology. With the intention to answer the study's research questions, a survey consisting of 18 questions was designed with both closed and open-ended answers, which enabled the use of both quantitative and qualitative analysis methods. The survey was distributed online, and data were collected from 95 individuals, 72% female and 28% male. The results showed that a 93% of the respondents see themselves as environmentally conscious people. A statistically significant majority agreed with the eight principles linked to the deep ecology movement, and it can therefore be assumed that these principles are at least partially accepted by environmentally conscious people. 55% of the respondents replied that the reason for their environmental activism is that they are committed to "nature of which we are all a part", this result is of interest regarding the focus on the ecocentric worldview in this study. The results show that a statistically significant majority agree that a stronger sense of connection with nature makes them want to make more environmentally conscious choices. This particular result encourages continued research of the subject, and a continuation of digging deeper for possible solutions to the ecological crisis., Djupekologin söker svar till, och behandlar, jordens ekologiska kris genom att gräva ner till roten av problemet. En ekocentrisk världsbild där människan är en del av allt levande föredras framför den antropocentriska bilden där människan sätter sig själv i centrum. Syftet med denna studie är att undersöka människans upplevda samhörighet med resten av naturen och hur den samhörigheten påverkar eventuellt miljöengagemang. Detta engagemang kan komma från olika anledningar och studien ville även undersöka huruvida det grundar sig i djupekologins principer eller ej. För att besvara studiens frågeställningar utformades en enkät bestående av 18 frågor med både slutna och öppna svarsalternativ, vilket möjliggjorde användandet av både kvantitativ och kvalitativ analysmetod. Enkäten distribuerades online och data samlades in från 95 individer, varav 72% kvinnor och 28% män. Resultatet visade att en majoritet av respondenterna, 93%, svarade att de ser sig själva som miljömedvetna människor. En signifikant majoritet instämde med de åtta principerna kopplade till den djupekologiska rörelsen och det kan därför antas att dessa principer är minst delvis godtagna av miljömedvetna människor. 55% av respondenterna svarade även att anledningen till deras miljöengagemang är att de engagerar sig för ”Naturen som vi alla är en del av”, detta resultat är av intresse med tanke på fokuset på denekocentriska världsbilden. Resultatet visar också att en signifikant majoritet svarar instämmande till att en starkare känsla av samhörighet med naturen får dem att vilja göra mer miljömedvetna val. I synnerhet detta resultat gör att studien uppmuntrar till fortsatt utforskning av ämnet, och till att gräva djupare efter lösningar till den ekologiska krisen.

In the Anthropocene, a new approach towards nature in poetry is emerging. This change is closely related to ecocritical theory, which is a reevaluation of the human view on, and representation of, nature. It moves away from a more traditional anthropocentric perspective to a more critical one. This can for instance be in the spirit of Arne Naess or Timothy Morton, the two main theorists used in this essay. This essay is an ecocritical close reading of two Swedish contemporary poems on nature: “När jag går i skymningsmörkret” by Ingela Strandberg (from Att snara en fågel, 2018) and “(Strandförskjutningar)” by Gunnar D Hansson (from Tapeshavet, 2017). The focus of the reading is on the representation of wild, untouched nature. The formulated questions in the essay concern how untouched nature is represented in the poems, the human relationship towards it and how the differences and similarities between the two poems relate to and transform romantic representations of nature. The conclusion is that these two very different poems exemplify the range of contemporary Swedish nature poetry. Strandberg’s poem is leaning towards a romantic or ecosofist representation of nature, whilst Hansson’s is more clear-cut ecocritical in line with Morton’s dark ecology.

In the Anthropocene, a new approach towards nature in poetry is emerging. This change is closely related to ecocritical theory, which is a reevaluation of the human view on, and representation of, nature. It moves away from a more traditional anthropocentric perspective to a more critical one. This can for instance be in the spirit of Arne Naess or Timothy Morton, the two main theorists used in this essay. This essay is an ecocritical close reading of two Swedish contemporary poems on nature: “När jag går i skymningsmörkret” by Ingela Strandberg (from Att snara en fågel, 2018) and “(Strandförskjutningar)” by Gunnar D Hansson (from Tapeshavet, 2017). The focus of the reading is on the representation of wild, untouched nature. The formulated questions in the essay concern how untouched nature is represented in the poems, the human relationship towards it and how the differences and similarities between the two poems relate to and transform romantic representations of nature. The conclusion is that these two very different poems exemplify the range of contemporary Swedish nature poetry. Strandberg’s poem is leaning towards a romantic or ecosofist representation of nature, whilst Hansson’s is more clear-cut ecocritical in line with Morton’s dark ecology.

I slutet av 1960-talet uppstod den djupekologiska rörelsen där bland annat filosofen Arne Næss genom boken Økologi, samfunn og livsstil: utkast till en økosofi (1973) gav upphov till namnet ekosofi, en ekologisk filosofi som skulle kunna vända den negativa trenden av miljöförstörelse. Ekosofin har senare kommit att benämnas som en livsåskådning vid sidan av andra livsåskådningar så som existentialism och humanism. I det gymnasiegemensamma ämnet religionskunskap ska undervisningen beröra världsreligionerna, etik och icke-religiösa livsåskådningar. Denna uppsats syfte är att med en innehållslig idéanalys analysera hur Næss ekosofi T förhåller sig till Anders Jeffners teorier om livsåskådning samt att diskutera i vilken mån ekosofi T kan användas som en icke-religiös livsåskådning i gymnasieskolans religionskunskapsundervisning. Det framkommer att Næss genom sina resonemang uppfyller Jeffners terminologi för vad en livsåskådning bör innehålla där en ekologisk och vetenskaplig materiell världsbild utgör grunden för ekosofi T som en icke-religiös livsåskådning. Likväl framkommer det att livsåskådningsbegreppet kan användas som ett analytiskt verktyg i undervisningen för att elever ska ges goda förutsättningar att jämföra och analysera livsåskådningar så som ekosofi T utifrån läroplanens mål och riktlinjer.

I slutet av 1960-talet uppstod den djupekologiska rörelsen där bland annat filosofen Arne Næss genom boken Økologi, samfunn og livsstil: utkast till en økosofi (1973) gav upphov till namnet ekosofi, en ekologisk filosofi som skulle kunna vända den negativa trenden av miljöförstörelse. Ekosofin har senare kommit att benämnas som en livsåskådning vid sidan av andra livsåskådningar så som existentialism och humanism. I det gymnasiegemensamma ämnet religionskunskap ska undervisningen beröra världsreligionerna, etik och icke-religiösa livsåskådningar. Denna uppsats syfte är att med en innehållslig idéanalys analysera hur Næss ekosofi T förhåller sig till Anders Jeffners teorier om livsåskådning samt att diskutera i vilken mån ekosofi T kan användas som en icke-religiös livsåskådning i gymnasieskolans religionskunskapsundervisning. Det framkommer att Næss genom sina resonemang uppfyller Jeffners terminologi för vad en livsåskådning bör innehålla där en ekologisk och vetenskaplig materiell världsbild utgör grunden för ekosofi T som en icke-religiös livsåskådning. Likväl framkommer det att livsåskådningsbegreppet kan användas som ett analytiskt verktyg i undervisningen för att elever ska ges goda förutsättningar att jämföra och analysera livsåskådningar så som ekosofi T utifrån läroplanens mål och riktlinjer.

En este artículo exploramos los dos polos de la constitución de la identidad: la naturaleza y la auto-interpretación. Empezando por los argumentos expuestos por Alasdair MacIntyre para una antropología filosófica con raíces en una filosofía post-darwiniana de la biología; seguido por el énfasis de Paul Ricoeur en contra de la filosofía analítica de la identidad personal y en favor de una concepción humana que tome en consideración las raíces terrenales de la corporalidad; y la concepción ecológica suigeneris que podemos inferir de las nociones de lenguaje, Lichtung y la cuaternidad que encontramos en las obras tardías de Martin Heidegger, las cuales tienen resonancia con la ecología profunda de Arne Næss, analizamos la noción del ser humano como animal autointerpretante defendida por el canadiense Charles Taylor., In this article we explore the two poles of identity constitution: nature and selfinterpretation. Begining with the arguments exposed by Alasdair MacIntyre for a philosophical anthropology with roots in a post-darwinian Philosopohy of Biology; followed by the emphasis of Paul Ricoeur against the Analitical Philosophy of personal identity and in favor of a human conception that takes into consideration the earthly roots of corporality; and in accordance with the sui generis ecological conception that we can inferred from the notions of language, Lichtung and the fourfold that we find in the later works of Martin Heidegger, in resonance with the Deep Ecology of Arne Naes, we analyse the notion of human being as self-interpreting animal defended by the Canadian Charles Taylor.

En este artículo exploramos los dos polos de la constitución de la identidad: la naturaleza y la auto-interpretación. Empezando por los argumentos expuestos por Alasdair MacIntyre para una antropología filosófica con raíces en una filosofía post-darwiniana de la biología; seguido por el énfasis de Paul Ricoeur en contra de la filosofía analítica de la identidad personal y en favor de una concepción humana que tome en consideración las raíces terrenales de la corporalidad; y la concepción ecológica suigeneris que podemos inferir de las nociones de lenguaje, Lichtung y la cuaternidad que encontramos en las obras tardías de Martin Heidegger, las cuales tienen resonancia con la ecología profunda de Arne Næss, analizamos la noción del ser humano como animal autointerpretante defendida por el canadiense Charles Taylor., In this article we explore the two poles of identity constitution: nature and selfinterpretation. Begining with the arguments exposed by Alasdair MacIntyre for a philosophical anthropology with roots in a post-darwinian Philosopohy of Biology; followed by the emphasis of Paul Ricoeur against the Analitical Philosophy of personal identity and in favor of a human conception that takes into consideration the earthly roots of corporality; and in accordance with the sui generis ecological conception that we can inferred from the notions of language, Lichtung and the fourfold that we find in the later works of Martin Heidegger, in resonance with the Deep Ecology of Arne Naes, we analyse the notion of human being as self-interpreting animal defended by the Canadian Charles Taylor.

En este artículo exploramos los dos polos de la constitución de la identidad: la naturaleza y la auto-interpretación. Empezando por los argumentos expuestos por Alasdair MacIntyre para una antropología filosófica con raíces en una filosofía post-darwiniana de la biología; seguido por el énfasis de Paul Ricoeur en contra de la filosofía analítica de la identidad personal y en favor de una concepción humana que tome en consideración las raíces terrenales de la corporalidad; y la concepción ecológica suigeneris que podemos inferir de las nociones de lenguaje, Lichtung y la cuaternidad que encontramos en las obras tardías de Martin Heidegger, las cuales tienen resonancia con la ecología profunda de Arne Næss, analizamos la noción del ser humano como animal autointerpretante defendida por el canadiense Charles Taylor., In this article we explore the two poles of identity constitution: nature and selfinterpretation. Begining with the arguments exposed by Alasdair MacIntyre for a philosophical anthropology with roots in a post-darwinian Philosopohy of Biology; followed by the emphasis of Paul Ricoeur against the Analitical Philosophy of personal identity and in favor of a human conception that takes into consideration the earthly roots of corporality; and in accordance with the sui generis ecological conception that we can inferred from the notions of language, Lichtung and the fourfold that we find in the later works of Martin Heidegger, in resonance with the Deep Ecology of Arne Naes, we analyse the notion of human being as self-interpreting animal defended by the Canadian Charles Taylor.

En este artículo exploramos los dos polos de la constitución de la identidad: la naturaleza y la auto-interpretación. Empezando por los argumentos expuestos por Alasdair MacIntyre para una antropología filosófica con raíces en una filosofía post-darwiniana de la biología; seguido por el énfasis de Paul Ricoeur en contra de la filosofía analítica de la identidad personal y en favor de una concepción humana que tome en consideración las raíces terrenales de la corporalidad; y la concepción ecológica suigeneris que podemos inferir de las nociones de lenguaje, Lichtung y la cuaternidad que encontramos en las obras tardías de Martin Heidegger, las cuales tienen resonancia con la ecología profunda de Arne Næss, analizamos la noción del ser humano como animal autointerpretante defendida por el canadiense Charles Taylor., In this article we explore the two poles of identity constitution: nature and selfinterpretation. Begining with the arguments exposed by Alasdair MacIntyre for a philosophical anthropology with roots in a post-darwinian Philosopohy of Biology; followed by the emphasis of Paul Ricoeur against the Analitical Philosophy of personal identity and in favor of a human conception that takes into consideration the earthly roots of corporality; and in accordance with the sui generis ecological conception that we can inferred from the notions of language, Lichtung and the fourfold that we find in the later works of Martin Heidegger, in resonance with the Deep Ecology of Arne Naes, we analyse the notion of human being as self-interpreting animal defended by the Canadian Charles Taylor.

En este artículo exploramos los dos polos de la constitución de la identidad: la naturaleza y la auto-interpretación. Empezando por los argumentos expuestos por Alasdair MacIntyre para una antropología filosófica con raíces en una filosofía post-darwiniana de la biología; seguido por el énfasis de Paul Ricoeur en contra de la filosofía analítica de la identidad personal y en favor de una concepción humana que tome en consideración las raíces terrenales de la corporalidad; y la concepción ecológica suigeneris que podemos inferir de las nociones de lenguaje, Lichtung y la cuaternidad que encontramos en las obras tardías de Martin Heidegger, las cuales tienen resonancia con la ecología profunda de Arne Næss, analizamos la noción del ser humano como animal autointerpretante defendida por el canadiense Charles Taylor., In this article we explore the two poles of identity constitution: nature and selfinterpretation. Begining with the arguments exposed by Alasdair MacIntyre for a philosophical anthropology with roots in a post-darwinian Philosopohy of Biology; followed by the emphasis of Paul Ricoeur against the Analitical Philosophy of personal identity and in favor of a human conception that takes into consideration the earthly roots of corporality; and in accordance with the sui generis ecological conception that we can inferred from the notions of language, Lichtung and the fourfold that we find in the later works of Martin Heidegger, in resonance with the Deep Ecology of Arne Naes, we analyse the notion of human being as self-interpreting animal defended by the Canadian Charles Taylor.

This paper analyzes the contemporary food system using ethical philosophy, in hopes that this may help elucidate how to move forward in righting a system that leaves a wake of hunger, obesity, and environmental degradation. I have chosen to focus on the work of Norwegian philosopher Arne Naess, concentrating on his ecological ethics because of the way in which agriculture represents the meeting of, and blurring between, the human and the natural realms. My research first involved a survey of popular and academic works on the contemporary food system, focusing on broader analyses of political-economy, human and environmental impacts, and historical development. My research also involved a survey of Arne Naess’s work, from his earlier writings and articulation of Deep Ecology in the middle of the 20th century until his death in 2009. My research found that the main obstacle to building a more just food system is not a lack of ethical clarity, but rather the structural barriers of the capitalist economic system. I argue that ecological ethics must be a catalyst for systematic change, and that the possibility of the immediate realization of an ecological ethos is quite limited within the current political-economic system.

This paper analyzes the contemporary food system using ethical philosophy, in hopes that this may help elucidate how to move forward in righting a system that leaves a wake of hunger, obesity, and environmental degradation. I have chosen to focus on the work of Norwegian philosopher Arne Naess, concentrating on his ecological ethics because of the way in which agriculture represents the meeting of, and blurring between, the human and the natural realms. My research first involved a survey of popular and academic works on the contemporary food system, focusing on broader analyses of political-economy, human and environmental impacts, and historical development. My research also involved a survey of Arne Naess’s work, from his earlier writings and articulation of Deep Ecology in the middle of the 20th century until his death in 2009. My research found that the main obstacle to building a more just food system is not a lack of ethical clarity, but rather the structural barriers of the capitalist economic system. I argue that ecological ethics must be a catalyst for systematic change, and that the possibility of the immediate realization of an ecological ethos is quite limited within the current political-economic system.

Mitt arbete blir från en eko filosofisk synvinkel, och den konsthantverkbaserade scenografin som kommer skapas är baserad på vår/min syn på relation mellan naturen och människan. Många har tankar om just detta, det känns angeläget att kunna skapa en miljö där detta finns som en underton och att skapa en subtil miljö där jag jobbar med det taktila arbete, - evighetsarbeten, baserade på mitt eget formspråk. Jag vill utforska minatankar och undersöka hur jag kan betrakta och visa detta från olika vinklar.Ett ställe där natur och av människan skapade objekt samspelar, men där naturenblir styrd av objektens väggar, blommor kan tränga sig igenom kompakta materialsom asfalt och nerbrytningsprocessen är en oändlig del av detta. Med dessa flaskor vill jag visa hur naturen fångas in i ett bestämt element och lever av det som serveras den.

The object of investigation in this essay is the epic novel sequence Jernbanan written by Sara Lidman. More specifically the investigation takes on the idea of a “sam-vett” as it is formulated in Jernbanan. The “sam-vett” is an idea about the undivided unity of man, nature and animal, and with a kind of primitive trait. By asking the question what traces the history of ideas are to be found in the “sam-vett”, the hope is that it will bring some clarity to the notion and what its message might be. In addition to that a thesis is formulated, that the “sam-vett” can be read as a form of deep ecology. Deep ecology takes on the first rule of ecology, that everything is closely bound together, and extends it to a philosophy. By discussing the notion of the “sam-vett” in the light of two figures in the history of ideas, Jean-Jacques Rousseau and Martin Heidegger, the hope is to unravel its learning. In the end the “sam-vett” can be described as knowledge of nature that is based on a feeling more than the intellect – that begins where the language ends.

The object of investigation in this essay is the epic novel sequence Jernbanan written by Sara Lidman. More specifically the investigation takes on the idea of a “sam-vett” as it is formulated in Jernbanan. The “sam-vett” is an idea about the undivided unity of man, nature and animal, and with a kind of primitive trait. By asking the question what traces the history of ideas are to be found in the “sam-vett”, the hope is that it will bring some clarity to the notion and what its message might be. In addition to that a thesis is formulated, that the “sam-vett” can be read as a form of deep ecology. Deep ecology takes on the first rule of ecology, that everything is closely bound together, and extends it to a philosophy. By discussing the notion of the “sam-vett” in the light of two figures in the history of ideas, Jean-Jacques Rousseau and Martin Heidegger, the hope is to unravel its learning. In the end the “sam-vett” can be described as knowledge of nature that is based on a feeling more than the intellect – that begins where the language ends.

Mitt arbete blir från en eko filosofisk synvinkel, och den konsthantverkbaserade scenografin som kommer skapas är baserad på vår/min syn på relation mellan naturen och människan. Många har tankar om just detta, det känns angeläget att kunna skapa en miljö där detta finns som en underton och att skapa en subtil miljö där jag jobbar med det taktila arbete, - evighetsarbeten, baserade på mitt eget formspråk. Jag vill utforska minatankar och undersöka hur jag kan betrakta och visa detta från olika vinklar.Ett ställe där natur och av människan skapade objekt samspelar, men där naturenblir styrd av objektens väggar, blommor kan tränga sig igenom kompakta materialsom asfalt och nerbrytningsprocessen är en oändlig del av detta. Med dessa flaskor vill jag visa hur naturen fångas in i ett bestämt element och lever av det som serveras den.

The subject-matter of the following essay is to investigate the relationship between what is commonly called Deep Ecology or Biocentric Philosophy, as articulated by the co-founder of the Deep Ecology Movement, Arne Naess, and later proponents of the biocentric school of environmentalist thought. I contrast Naess’ concept of Self-realization as founded in his Ecosophy T to the ideas of american conservationist and co-founder of the radical green movement Earth First! Dave Foreman, and to the controversial finnish environmentalist and ecofascist Pentti Linkola’s ideological agenda of population-reduction respectively. According to some critics of the movement, especially the social ecologist Murray Bookchin and French liberal philosopher Luc Ferry, the Deep Ecology ideology is essentially misanthropic and totalitarian in structure. A central idea among deep ecologists is that ecosystems and natural entities have intrinsic value in themselves, even outside a human social context. This idea is thought of among deep ecologists to create a philosophically sound basis for counteracting the environmental global crisis. Both Bookchin and Ferry argue that this idea reduces the role of human reason and ethics in a fundamental way, especially in relation to questions concerning population-growth control. My aim is to show that the original intention of Arne Naess in his philosophy (Ekosofi T) does not resemble either Ferrys focus of critique, neither the controversial statements made by Dave Foreman and Earth First! nor Linkolas population-control agenda.

The subject-matter of the following essay is to investigate the relationship between what is commonly called Deep Ecology or Biocentric Philosophy, as articulated by the co-founder of the Deep Ecology Movement, Arne Naess, and later proponents of the biocentric school of environmentalist thought. I contrast Naess’ concept of Self-realization as founded in his Ecosophy T to the ideas of american conservationist and co-founder of the radical green movement Earth First! Dave Foreman, and to the controversial finnish environmentalist and ecofascist Pentti Linkola’s ideological agenda of population-reduction respectively. According to some critics of the movement, especially the social ecologist Murray Bookchin and French liberal philosopher Luc Ferry, the Deep Ecology ideology is essentially misanthropic and totalitarian in structure. A central idea among deep ecologists is that ecosystems and natural entities have intrinsic value in themselves, even outside a human social context. This idea is thought of among deep ecologists to create a philosophically sound basis for counteracting the environmental global crisis. Both Bookchin and Ferry argue that this idea reduces the role of human reason and ethics in a fundamental way, especially in relation to questions concerning population-growth control. My aim is to show that the original intention of Arne Naess in his philosophy (Ekosofi T) does not resemble either Ferrys focus of critique, neither the controversial statements made by Dave Foreman and Earth First! nor Linkolas population-control agenda.

Syftet med min uppsats har varit att jämföra Arne Næss livsfilosofi med Viktor E. Frankls syn på livet. Jag ville ta reda på vad de grundar sin positiva livsfilosofi på, samt undersöka vilka skillnader det finns i deras sätt att lägga den grunden på. Jag har använt mig av en jämförande metod och utgått ifrån Arne Næss Livsfilosofi och Ekologi, samhälle och livsstil och Viktor E. Frankls Livet måste ha en mening och Viljan till mening. Jag upptäckte att Næss bygger en stor del av sin livsfilosofi på tankar från filosofen Spinoza. Han har även inspirerats av Gandhi och hans metoder att lösa konflikter utan våld. Jag fann att naturen och miljön är viktig för Næss. Han har sedan 1970-talet varit engagerad i miljön och utvecklade en ekosofi. Den bygger på att använda sig av klokhet och visdom i frågor som rör samhället, miljön och människorna. Jag anser att Næss syn på Gud som skaparen som finns i allt har varit en grundläggande tanke hos honom när han utvecklade sin ekosofi.

Syftet med min uppsats har varit att jämföra Arne Næss livsfilosofi med Viktor E. Frankls syn på livet. Jag ville ta reda på vad de grundar sin positiva livsfilosofi på, samt undersöka vilka skillnader det finns i deras sätt att lägga den grunden på. Jag har använt mig av en jämförande metod och utgått ifrån Arne Næss Livsfilosofi och Ekologi, samhälle och livsstil och Viktor E. Frankls Livet måste ha en mening och Viljan till mening. Jag upptäckte att Næss bygger en stor del av sin livsfilosofi på tankar från filosofen Spinoza. Han har även inspirerats av Gandhi och hans metoder att lösa konflikter utan våld. Jag fann att naturen och miljön är viktig för Næss. Han har sedan 1970-talet varit engagerad i miljön och utvecklade en ekosofi. Den bygger på att använda sig av klokhet och visdom i frågor som rör samhället, miljön och människorna. Jag anser att Næss syn på Gud som skaparen som finns i allt har varit en grundläggande tanke hos honom när han utvecklade sin ekosofi.

Ett kort utbildningsPM (1 sida) utifrån den norske filosofen Arne Naess bok om Gandhi. Gandhi arbetade med sakligt, öppet redovisande utredande., Arne Naess (2000). Gandhi. Oslo: Universitetsforlaget. Svensk översättning av Natur och Kultur.

Ett kort utbildningsPM (1 sida) utifrån den norske filosofen Arne Naess bok om Gandhi. Gandhi arbetade med sakligt, öppet redovisande utredande., Arne Naess (2000). Gandhi. Oslo: Universitetsforlaget. Svensk översättning av Natur och Kultur.

Ett kort utbildningsPM (1 sida) utifrån den norske filosofen Arne Naess bok om Gandhi. Gandhi arbetade med sakligt, öppet redovisande utredande., Arne Naess (2000). Gandhi. Oslo: Universitetsforlaget. Svensk översättning av Natur och Kultur.

Ett kort utbildningsPM (1 sida) utifrån den norske filosofen Arne Naess bok om Gandhi. Gandhi arbetade med sakligt, öppet redovisande utredande., Arne Naess (2000). Gandhi. Oslo: Universitetsforlaget. Svensk översättning av Natur och Kultur.

Ett kort utbildningsPM (1 sida) utifrån den norske filosofen Arne Naess bok om Gandhi. Gandhi arbetade med sakligt, öppet redovisande utredande., Arne Naess (2000). Gandhi. Oslo: Universitetsforlaget. Svensk översättning av Natur och Kultur.

This report deals with the concept of method and how the learning of method should be managed at Basic Studies in the Humanities at Roskilde University. The first part of the report is a discussion on the method of humanistic science founded on texts of theory of science seeking a characterization of humanistic method. The texts used are written by Jürgen Habermas, Hans-Georg Gadamer, Thomas S. Kuhn, Stephen Toulmin, Arne Næss, Søren Kjørup and Jan Faye. The second part of the report discusses how learning of method can be managed most appropriately in accordance with the theorist Knud Illeris. The report takes off from the current situation at Basic Studies in the Humanities at Roskilde University and includes the Curriculum 2003 and Departmental orders, as are also included conversations with relevant personnel from the university.