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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 paper investigates the rise and decline of deep ecology in North America during the 1980s and 90s through articles in The Trumpeter, an ecophilosophical journal started in 1983. The purpose is to identify possible explanations for why deep ecology became marginalized. Followers adhered to an ecocentric world view and envisioned an alternative society where nature was valued differently. In light of a climate crisis, it is appealing for many people to imagine a new dawn where we live in harmony with nature, which makes deep ecology relevant. While there are prior studies on Earth First!, the activist branch of deep ecology, none exist that trace the world views of the North American philosophers. I contextualize the source material against conservation biology and sustainable development, which both became important topics in the late 1980s. My findings point towards dispersal, where deep ecology found a new home in conservation biology, and that it lost its radical edge as a new generation of thinkers brought more moderate perspectives. An esoteric circle of philosophers critical of modern society wrote a lot and no one replaced them. The political climate also changed as world leaders started addressing the environmental crisis. As such, the radical perspectives of deep ecology in the 1980s were, in many ways, a product of their time.

The work of Manfred Max-Neef is plenty of references to philosophers such as Aristotle, Giordano Bruno, Schelling, among others, and philosophical approaches such as humanism, anarchism and Deep Ecology that contextualize his thinking and critical and heterodox attitude toward economics. Max-Neef went through the history of Western to better understand why we have reached the current socio-environmental crisis and, at the same time, dream of a future that has not yet been written. The philosophical foundations of this economists range from the ontological, epistemological, aesthetic and ethical planes. Yet, not as separated planes, but interrelated and interconnected., O trabalho do economista chileno Manfred Max-Neef contém múltiplas referências a filósofos como Aristóteles, Giordano Bruno, Schelling, entre outros, e correntes filosóficas como humanismo, anarquismo e ecologia profunda, que enquadram e contextualizam seu pensamento em uma atitude crítica e heterodoxa em relação à economia. Max-Neef passa pela história do pensamento ocidental para aprofundar e entender por que chegamos à atual situação de crise socioambiental e, por sua vez, sonhar com um futuro que ainda não está escrito. Os fundamentos filosóficos deste economista vão desde o plano ontológico, epistemológico, estético e ético. Não como aviões separados, mas interligados e interligados., La obra del economista chileno Manfred Max-Neef contiene múltiples referencias a filósofos como Aristóteles, Giordano Bruno, Schelling, entre otros, y corrientes filosóficas como el humanismo, el anarquismo y la Ecología Profunda, que encuadran y contextualizan su pensamiento en una actitud crítica y heterodoxa con respecto a la economía. Max-Neef recorre la historia del pensamiento occidental para profundizar y comprender por qué hemos llegado a la actual situación de crisis socioambiental y, a su vez, soñar por un futuro que aún no está escrito. Los fundamentos filosóficos de este economista abarcan desde el plano ontológico, el epistemológico, el estético y el ético. No como planos separados, sino interrelacionados e interconectados.

The previous studies that mention Tagore and Gibran together have dealt merely with their lives or the influences they have had to one another. There has not been a comparative study of their works, say Gitanjali and The Prophet, with the focus on certain themes, such as love and longing. The prose-poems of Gibran and Tagore's songs have been influenced by Sufi poetry on the themes mentioned above more than one could at first assume. The imagery and expressions regarding love for the Divine, other human beings or nature, share a deep spiritual and philosophical relationship with the Sufi narrative. The way their messages are conveyed, furthermore, is profoundly poetic, which in turn has made narrative empathy an ideal theoretical framework to see how their language usage, symbolism, metaphors, and analogies, influence the readers' feelings and compassion. The authors' inclusion of broad subjects in their prose-poems and songs include nature as well, where ecocriticism becomes a perfect tool for analysis. All the above-mentioned theoretical frameworks have been utilized in this essay to seek answers regarding how love and longing, in their different stages, take shape in Gitanjali and The Prophet. It has been found that divine love is a two-sided experience of love and longing, requires sacrifice and ends with oneness, at least in The Prophet; that human love consists of selflessness, service and is not naive or devoid of desires; and lastly, that the idea of deep ecology is deeply imbued in the lines of these prose-poems and songs.

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.

This work examines a relational ontology with the focus on our relationships with the more-than-human world. The aim is to investigate a subject that is more suitable to face the challenges of our times. Inspired by the posthumanistic project as presented by Rosi Braidotti I propose a non-anthropocentric reading of Martin Buber’s I and Thou. In the first section of the essay I present an overview of Buber’s understanding of the subject and I also answer the question whether we can consider the I-Thou relationship to include the non-human world. In part two I investigate the characteristics of such a relationship, covering as well the act of dialogue. This opens up for a new understanding of the subject as constituted by relationships including non-human others. As an example of how to protect living I-Thou relationships with non-human others through the I-It logic of law I present the case study of the river Wanganui in New Zealand and its newly acquired status as a subject by law. Finally I conclude by discussing a possible ethic where relational capacities are key.

A well-functioning communication is a prerequisite for achieving sustainability. But how could this be accomplished in a world plagued by grave sustainability crises, where polarization proliferates and adds to a profound experience of fear and separation? To answer this critical question, an integrated ethical system that acknowledges all life as one is needed. The book interweaves theoretical and empirical knowledge from the social sciences with wisdom traditions from various parts of the world. This includes the world's great religions, the knowledge of indigenous peoples, and the transcendent understanding of reality that artists of diverse kinds have always expressed. On this solid ground, the book argues for the necessity of a significant shift in human consciousness to achieve lasting sustainability. The book develops a communicaiton ethics that aims at facilitating a genuine experience of the interconnectedness of all life through the expansion of trust. It demonstrates how the experience of separation in fact is a delusion. Our systems of thought and language have simply fettered us in a world of opposites - duality. The ethics helps us overcome this illusory world, and when duality is dissolved, deep sustainability - caring for people, the Earth, and every lifeform - comes as an entirely effortless result.

Man, and nature are two inseparable entities. The bond between them is so inextricably interwoven that whatsoever happens to the phenomena of Earth is reflected on the life of man, and whatever is the action of man is sure to have impact on the natural resources. The modern secular worldview has changed the harmonious attitude of man and created disequilibrium in nature. The consideration of mankind as the master and possessor of nature has changed the sustainability of our home planet Earth and caused environmental crisis such as deforestation, desertification, biodiversity loss, climate change, water, air, and soil pollution. In this respect, the deep ecological approach of Islam and Hinduism describe the sacredness of earth and natural resources. It considers mankind as an equal partner with the rest of God’s creatures and is originated in the bosom of creation. In contemporary period, Seyyed Hossein N?sr, Fazlun Majeed Kh?lid, Mah?tm? Gandhi and Ranchor Pr?me as eco- religious scholars have tried to interpret the deep ecology of Islam and Hinduism. On the basis of deep ecology, they attempt to solve present ecological crisis in purely religious understandings. N?sr and Kh?lid tried to address these issues from an Islamic understanding of nature while Gandhi and Pr?me attempted to deal with ecological crisis from Hindu faith. This interfaith research presents a comparative analysis of the deep ecological thoughts of contemporary scholars of Islam and Hinduism to sustain Man-Nature relationship in 21st century. Through discussion of their eco-religious views, this paper motivates mankind to divert his negative destructive attitudes into positive constructive ones to avoid future catastrophes and to ensure the sustainability of natural resources.

This study is focused on reorienting conventional educational approaches in higher education, particularly in higher business education, that tend to link unsustainable inner values with economic and analytical skills. Higher education has a vital role in the development of individuals’ capabilities and potential for achieving their personal and social goals that are incidental to the development of societies and nations. However, the market-oriented values promoted in higher business education can be considered a primary factor in unsustainability. The purpose of this study is to develop a framework for self-identity-development-based sustainability education, the SID-based Framework, that is grounded in the concept of an intersubjective ecological self. The SID-based Framework is designed to achieve mutual enhancement of students’ ecological identity and sustainability actions. This study also applies the SID-based Framework to assist science and peace education with the promotion of sustainability. This research contributes to the theoretical foundation of higher business education for sustainability that assists university students in developing a sustainability orientation and demonstrates the wider applicability of this educational framework in higher education.

Over the last 40 years, many goose populations have recovered from historic lows and are now more numerous than ever. At the same time, geese have shifted from natural foraging habitats to securing most of their nutritional demands from agricultural fields, leading to crop damage and conflict with agriculture. We studied field use by Greylag Geese (Anser anser) in the agricultural landscape surrounding a main breeding and moulting lake in Sweden. From 2012 to 2016, weekly roadside surveys were conducted from May to July. Data were collected on goose numbers, crop type and sward height in agricultural fields. Using a compositional analysis, we demonstrate that Greylag Geese show a strong selection for ley and pasture fields compared to other crop types (rank order: ley/pasture > oat > barley > wheat > other crops). This selection was consistent across years and between pre- and post-moult. Aside from ley and pasture, no other croptypes were selected for, as they were used less than expected given their availability. Irrespective of crop type, geese foraged predominantly on short (0–10 cm) swards. The strong selection for ley and pasture may have been driven by higher nutritional quality of short, managed grass swards relative to other available foods. This suggests that during the summer grass fields may be more vulnerable to damage compared to other crop types. Our study provides a deeper understanding of the ecology of Greylag Geese, which may be used to inform management strategies focused on mitigating crop damage and alleviating conflict., Under de senaste 50 åren har åtskilliga gåspopulationer återhämtat sig från historiskt låga nivåer till att nu vara större än någonsin. Samtidigt har gäss i stor utsträckning övergivit sina ursprungliga födosöksmiljöer för att numer finna nästan all sin föda på jordbruksmark, något som ibland leder till konflikt på grund av betesskador. Vi studerade grödoval hos gragäss (Anser anser) i ett jordbruksdominerat landskap kring en viktig häcknings- och ruggningssjö i södra Sverige. Från 2012 till 2016 skedde inventeringar från vägar i studieområdet varje vecka under maj, juni och juli. Vi noterade antalet gäss, grödoslag och grödohöjd på alla fält med gragäss. Statistiska analyser (compositional analysis) visade att grägässen starkt föredrog fält med vall eller betesmark framför andra grödor (preferensordning: vall/betesmark > havre > korn > vete > övriga grödor). Preferensmönstret var det samma oberoende av år och period under sommaren (före resp. efter ruggning). Alla andra grödoslag än vall och betesmark var icke föredragna, eftersom de utnyttjades mindre än deras andel av studieområdet. Den starka preferensen för vall och betesmark kan vara en följd av en högre näringsmässig kvalitet hos gräs som ännu inte blivit högvuxet. Detta antyder i sin tur att fält med kort gräs är mer utsatta för gåsbete än andra grödor under sommarmånaderna. Denna studie ger ny kunskap om grágässens uppträdande på jordbruksmark under senvår och sommar, vilken kan ge förbättrade förvaltningsstrategier för att minska betesskador och reducera konflikten med jordbruksintressen.

Climate-anxiety is a growing mental health issue among the public and particularly among students in sustainability-related studies in Higher Education Institutions (HEI). As education on climate change in HEI overly relies on cognitive learning, students are not able to address their emotions and potential worries about climate change adequately. The research field of climate-anxiety has emerged after 2007 and relates to other mental health responses to environmental destruction such as eco-anxiety. This study examines whether climate-anxiety affects students within HEI and what coping strategies are used by them. The aim is to suggest approaches for HEI and educational tourism providers to better address climate-anxiety. Specifically, it investigates whether non-formal actors like ecovillages can help students to cope with climate-anxiety. Ecovillages are increasingly recognising their role in Education for Sustainable Development (ESD) and helping students with climate-anxiety could balance the shortcomings of HEI. Five case studies of ecovillages were included to determine the potential of educational tourism in reducing climate-anxiety. Even though the study found that short-term study visits were not helpful for students climate-anxiety, it can be assumed that students could gain hands-on coping techniques from more extended stays at ecovillages. Particularly the ecovillages learning environment and pedagogy are beneficial for coping with climate-anxiety. It is suggested that HEI should initiate cooperations with local ecovillages to improve climate-anxiety among students, as it was found that lecturers and Student Mental Health Services (SMHS) in HEI in Sweden do not sufficiently address climate-anxiety.

The COVID-19 pandemic has engendered unprecedented drastic and costly measures to obviate the threat. Will something similar happen in relation to global heating? No, this is not likely. Mainly this has to do with a difference in the nature of collective action. Nation states protect their respective populations against the virus. With regard to global heating, we are facing the tragedy of the commons. No global government assumes responsibility for our common future. However, there may be another and further explanation lurking behind political inaction: many people, including our politicians, think that it does not matter if humanity goes extinct. It does matter, however. Strangely enough, the view that it matters is questioned by many important philosophers in the past and in the present, and it is hence controversial. Yet, it should be our common-sense stance to the problem. It is of the utmost importance that there will be sentient happy life on the globe for an indefinite time. Theoretically speaking, in order to recognize this, we need to accept some “total” view, implying what has been called the repugnant conclusion. Practically speaking, we should go to great length to rescue our human civilisation, even if this means that, for a while, we must endure all sorts of hardships such as a global enlightened despotism, or worse—a situation of life boat ethics.

The aim of this article is to explore the common points between the ecological movement and citizenship by discussing My sme les, a Slovak citizens’ initiative to protect Slovak forests. The Slovaks’ involvement in nature conservation as demonstrated by the My sme les campaign was recognised here not only as a manifestation of global trends in changing ecological awareness but also as a reflection of the special bond between man and nature ingrained in Slovak culture and mentality. The ecological movement currently developing in new media forms in Slovakia was introduced with an analysis of various (mainly online and audio-visual) sources related to the My sme les campaign. The article highlights the influence of the Deep Ecology trend on Slovak activists and the projects they have implemented. The My sme les initiative is not only an appeal for the social responsibility of Slovaks when it comes to the devastation of native nature, but also proves to be an important step towards a deeper civic engagement with the community. The Slovak case provides confirmation of the main thesis of Deep Ecology, namely that humans are not above nature, but are an integral part of it. Thanks to the My sme les initiative, in the context of Slovak culture, the forest emerged as a new cultural symbol, polemical towards the mountains, traditionally interpreted in a national-cultural key., Celem artykułu jest zbadanie punktów wspólnych ruchu ekologicznego i postawy obywatelskiej poprzez omówienie słowackiej inicjatywy obywatelskiej na rzecz ochrony słowackich lasów My sme les. Zaangażowanie się Słowaków w ochronę przyrody uwidaczniające się w kampanii My sme les uznane tu zostało nie tylko za przejaw globalnych tendencji w zakresie zmiany świadomości ekologicznej, lecz także za odzwierciedlenie zakorzenionego w słowackiej kulturze i mentalności szczególnego związku człowieka z przyrodą. Poprzez analizę różnorodnych źródeł (przede wszystkim internetowych i audiowizualnych) powiązanych z kampanią My sme les został przybliżony rozwijający się współcześnie w nowych medialnych formach ruch ekologiczny na Słowacji. W artykule podkreślono wpływ nurtu ekologii głębokiej na słowackich działaczy i przedsięwzięcia przez nich realizowane. Inicjatywa My sme les nie tylko stanowi apel o społeczną odpowiedzialność Słowaków wobec dewastacji rodzimej przyrody, lecz również okazuje się ważnym krokiem na drodze głębszego obywatelskiego zaangażowania się na rzecz wspólnoty. Przypadek słowacki dostarcza potwierdzenia głównej tezy ekologii głębokiej, tej mianowicie, że człowiek nie jest ponad przyrodą, ale jest jej nieodłączną częścią. Dzięki inicjatywie My sme les las zaistniał w kontekście kultury słowackiej jako nowy symbol kulturowy, polemiczny wobec tradycyjnie interpretowanych gór w kluczu narodowo-kulturowym.

This essay explores the theme of deep ecology in Margaret Atwood’s novel Oryx and Crake. It analyzes how the novel deals with the topics of environmental disasters and the apocalypse. It describes humanity’s effect on the planet and how the inventions of the Crakers and the BlyssPluss pill can be seen as good things. It argues that Crake can be seen as the savior of this new and improved world that he creates and that the human species’ annihilation is the only way., Den här uppsatsen utforskar tema såsom ekokritik och djupekologi i Margaret Atwoods roman Oryx and Crake. Den analyserar hur romanen behandlar ämnena miljökatastrofer och apokalypsen. Den beskriver människans effekt på planeten och hur uppfinningar såsom Crakers och BlyssPluss pillret kan vara bra saker. Vidare argumenterar den att Crake kan vara vår räddare för denna nya och förbättrade värld som han har skapat och hur förintelsen av människan är den enda rätta vägen.

This study is a qualitative investigation, the study is focused on the Swedish political party the Left Party and the party’s environmental politics. Previous research has shown that former traditional socialist parties have been greening over time, a phenomenon called greening of the left. Socialist parties are emphasising a strict and radical environmental politics such as deep ecological politics to stop climate change and overthrow capitalism. At the same time, traditional right-left politics seem to belong in the 20th century, and the new politics is now identified as the GAL-TAN scale. The purpose of this study is to analyse the Swedish Left Party using idea and ideology analysis to see what kind of environmental politics the Left Party is currently implementing, and whether there has been a change over time. The results of the study is that the Left Party has implemented a deep ecology type of environmental politics, and that there has been a change over time where the Left Party first implemented ecologism, and have slowly over the past 30 years moved towards deep ecology. Thus, the conclusion of this study is that the Swedish Left Party is yet another example of greening of the left., Denna studie behandlar Vänsterpartiet och Vänsterpartiets förhållande till miljöpolitik. Tidigare forskning inom vänsterpartiers förhållande till miljöpolitik visar att vänsterpartier tenderar att bedriva en djupekologisk miljöpolitik. Tidigare forskning visar även att vänsterpartier över tid har rört sig mot den djupekologiska politiken, ett fenomen som kallas greening of the left. Tidigare forskning visar även att traditionell höger-vänster politik inte alltid är applicerbart, och den nya metoden att kategorisera politiska partier är GAL-TAN skalan. Syftet med denna studie är att besvara två forskningsfrågor rörande vilken typ av miljöpolitik Vänsterpartiet bedriver, och huruvida det finns ett skifte över tid. Metoden som använts för studien är idé och ideologianalys. Resultatet för studien visar att Vänsterpartiet i dagsläget bedriver en djupekologisk miljöpolitik, och att det har förekommit ett skifte över tid. Vänsterpartiet bedrev från början en miljöpolitik som liknar ekologism, och har de senaste 30 åren gått mot djupekologi. Slutsatsen är således att Vänsterpartiet går i samklang med den internationella forskningen, och kan därför ses som ett bidrag till nuvarande forskning.

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.

The study of ecology is based on the interactions between the various living organisms in a connected network called an ecosystem. The term was coined in 1866 by the German biologist Ernst Haeckel as a systematic study of the interrelationship of living beings on earth. However, from the 20th century onwards, the socio-environmental impacts inherited by the Modern Age began to become widely perceived and criticized. With that, from that moment, several environmental movements appeared, based on themes of sustainability and environmental awareness. In this sense, the proposed study aims to verify the contemporary ecological perspective, from the perspective of the movement called Deep ecology. To this end, bibliographic research was undertaken to sediment the historical and philosophical understanding of ecology, as well as to understand the origin of Deep ecology and its supposed theosophical perspectives. In 1970, the Scandinavian philosopher Arne Naess (1912-2009) established, based on the thoughts of Baruch Spinoza and other philosophers, a line of thought on human responsibility towards nature. His philosophy, sought to stipulate a Deep ecology, which would restructure modern and anthropocentric ecological concepts. Therefore, it is expected to understand the changes in ecological conception in history aiming at the environmental impacts caused in the 19th and 20th century as a historical background for a better perception of the perspective of Deep ecology, from the 1970s onwards. It is still concluded, incipiently that the thought proposed by Naess today establishes sustainable and effective ecological measures for better planetary citizenship., O estudo da ecologia baseia-se nas interações entre os diversos organismos vivos em uma rede conectada chamada ecossistema. O termo foi cunhado em 1866 pelo biólogo alemão Ernst Haeckel como um estudo sistemático da inter-relação dos seres vivos na terra. Contudo, a partir do século 20, os impactos socioambientais herdados pela idade moderna, começaram a se tornar amplamente perceptíveis e criticados. Com isso, a partir desse instante, diversos movimentos ambientais surgiram, pautados em temáticas de sustentabilidade e consciência ambiental. Nesse sentido, este estudo tem o objetivo de verificar a perspectiva ecológica contemporânea, a partir das vertentes do movimento denominado Deep ecology. Para tanto, foi empreendida pesquisa bibliográfica para fomentar a compreensão histórica e filosófica da ecologia, bem como para o entendimento da origem da Deep ecology e suas supostas perspectivas teosóficas. Em 1970, o filósofo escandinavo Arne Naess (1912-2009) estabeleceu, com base nos pensamentos de Baruch Spinoza e outros filósofos, uma linha de pensamento sobre a responsabilidade humana em relação à natureza. Sua filosofia, buscava estipular uma ecologia profunda, a qual reestruturasse as concepções ecológicas modernas e antropocêntricas. Portanto, espera-se compreender as mudanças da concepção ecológica na história visando os impactos ambientais causados no século 19 e 20 enquanto pano de fundo histórico para melhor percepção da perspectiva da Deep ecology, a partir da década de 1970. Ainda se conclui incipientemente que o pensamento proposto por Naess estabelece, hoje, medidas ecológicas sustentáveis e eficazes para uma melhor cidadania planetária.

Currently, the issue surrounding sustainable development still faces strong resistance to effectuate a responsible acquaintanceship of human beings with the environment in which they live. In this sense, it is necessary to develop an ethical, epistemological and even political posture capable of developing a new sustainable paradigm. Thus, this article proposes to establish, as its objective, the dialogue between the concepts of ecosophy (Naess and Guattari) and deep ecology (Naess), in order to promote a human acquaintanceship with nature, evolving the ecological foundation of environmental sustainability. In order to carry out this investigation, the present research will take place through a scientific analysis of bibliographic nature, dialoguing concepts through a deductive approach method, searching to develop the evolution of the debate about the new ecological paradigm of sustainability. As a result, the composition of the objectives and methodology listed allows a glimpse of a new sustainable paradigm capable of bringing together the human collectivity and nature as equally members of the same natural community and, therefore, in an interdependent relationship., Atualmente, a problemática em torno do desenvolvimento sustentável encontra ainda forte resistência para tornar efetiva uma convivência responsável do ser humano com o meio ambiente em que vive. Nesse sentido, se faz necessário desenvolver uma postura ética, epistemológica e mesmo política capaz de desenvolver um novo paradigma sustentável. Desse modo, este artigo propõe estabelecer, como objetivo, o diálogo entre os conceitos de ecosofia (Naess e Guattari) e de ecologia profunda (Naess), a fim de promover a (con)vivência humana com a natureza, fazendo evoluir o fundamento ecológico de sustentabilidade ambiental. Para levar a cabo esta investigação, a presente pesquisa se dará por meio de uma análise científica de cunho bibliográfico, dialogando conceitos através de um método de abordagem dedutivo, na busca por se desenvolver a evolução do debate sobre o novo paradigma ecológico da sustentabilidade. Como resultado, a composição dos objetivos e da metodologia elencados permite entrever um novo paradigma sustentável capaz de reunir a coletividade humana e natureza como igualmente integrantes de uma mesma comunidade natural e, portanto, numa relação interdependente.

Public education has a crucial role to play in preparing students to navigate and address the current ecological crisis and the myriad of associated social injustices. Through a philosophical inquiry, this thesis attempts to explicate a better understanding of the potential role of spirituality in public education as a means to promoting the development of pedagogies and practices that would be more effective in developing the sustainable behaviors required to address the crisis and injustices. Informed by four different philosophical traditions, this thesis first looks to better define the concept of spirituality as containing three key elements: awe, interconnection and growth. Secondly, recent literature surrounding spirituality in education is discussed, highlighting themes and obstacles. Finally, two potential pedagogical practices are explored for their promise to effectively incorporate spiritual perspectives within public education and to facilitate the development of the desired sustainable behaviors.

The supply of water must be in proportion to the requirement of the people and the sustainable use of water will solve the problem of the scarcity of water for its usage in the multipurpose works. Sustaining the water is a part of Blue Revolution. In “Paterson”, William Carlos Williams exposes the surface reality of the contamination of the water of Passaic river and affirms that most of the water of the river is being contaminated by the sewage of the cities, towns and the chemical products of the industries. The contamination of water becomes the cause of various water related diseases. It creates a bad effect on human and animal’s skins and bones. The polluted water further multiplies the chance of the intestinal and gastro related problems and hinders the digestion of foods. Whatever the ecological crisis aroused in the city of Paterson, Williams honestly documented it with the incorporation of the historical evidence in his magnam opus ‘Paterson’. The water related problems due to the pollution of the Passaic river become impersonal in the sense that the people of the whole world are getting victimized with the similar condition of the poor quality of water as a byproduct of inadequate management of the sources of water and the impurity and decay of the various rivers. William’s “Paterson” draws the attention of the worldly people to the mounting threat of the imbalance in the global ecology as the rivers are losing their natural tendencies of containing fresh water and it’s a massive challenge for the existence of the species on the earth. This present paper investigates the root cause of the pollution and decay of the Passaic river in William Carlos William’s “Paterson”. This investigation would be very much helpful to understand the impurity and decay of the various other rivers of the world. It intends to unearth the authentic solutions to stop the ecological issue of river pollution through a minute study of Williams’ “Paterson”.

The present work is part of a research project whose purpose is the development of the different philosophical, ethical and scientific positions that consider nature and all living beings as populations or entities with their own life rescuing their intrinsic value and consequently, give ground to legal concepts that categorize them as subjects of rights and the analysis of the few national and international laws and jurisprudential cases that have received it. Given the extent and depth of the topic, it´s exposed in several parts and this article is the third part consisting of the analysis of domestic laws and jurisprudential cases of the highest courts that at national level have categorized nature as a new subject of rights. For this purpose, this third part is divided into two units of analysis, namely: National Corpus Iuris and jurisprudential analysis and systematization of the National Courts., El presente trabajo forma parte de un proyecto de investigación que tiene por objeto el desarrollo de las diferentes posturas filosóficas, éticas y científicas que consideran a la naturaleza y a todos los seres vivientes como poblaciones o entidades con vida propia rescatando su valor intrínseco, y en consecuencia dan fundamento a concepciones jurídicas que los categorizan como sujeto de derechos y el análisis de las escasas legislaciones y casos jurisprudenciales nacionales e internacionales que la han receptado. Dada la extensión y profundidad de la temática, la misma se expone en varias partes y el presente artículo constituye la tercera parte consistente en el análisis de las legislaciones internas y los casos jurisprudenciales de los más altos tribunales que a nivel nacional han categorizado a la naturaleza como un nuevo sujeto de derechos. A tales efectos, esta tercera parte se divide en dos unidades de análisis, a saber: el Corpus Iuris Nacional y el análisis y sistematización jurisprudencial de las Cortes nacionales.

Evidence suggests that college students with disabilities (SWDs) continue to encounter attitudinal and physical barriers while institutions endeavor to offer reasonable supports - mainly in the form of accommodations and modifications. In practice, disability is largely treated as something external and ancillary, with most colleges administering measured allowances, but otherwise managing to avoid change. However, as we proceed into the 21st century, very little seems assured, least of all the status quo. Under the dominant neoliberal regime, virtually everything and everyone is valued in proportion with their perceived economic utility. No longer is higher education widely embraced as a public good. Instead, there is increased scrutiny of the academe with an eye for "value added", and the returns students can expect with regard to careers and earning potential. Viewed through this narrow hegemonic lens, SWDs must assimilate or transcend their perceived impairments if they are to belong. In this commentary, I introduce key concepts from the environmental philosophy/theory of Deep Ecology to the scholarship of disability in higher education and assert that disability in academe has an "intrinsic value", irrespective of expected economic utility. I conclude by discussing ways that the deep valuing of disability can lead to the identification of novel veins of inquiry, bolster critical analyses, and help facilitate meaningful change in uncertain times.

Статья посвящена исследованию современного состояния экологического сознания молодежи, которое анализируется в контексте антропоцентрических и биоэкоцентрических мировоззренческих установок. Особое внимание уделяется идеям глубинной экологии, получающим все большее распространение по всему миру. Авторы рассматривают актуальные направления реализации экологических практик в повседневной жизни, а также описывается опыт Японии как страны, имеющей многовековые традиции осуществления экологической культуры., This article presents the study of an ecological consciousness of young people that can range between anthropocentric and bioecocentric attitudes. Particular attention is paid to ideas of deep ecology that are gaining popularity around the world. Actual tendencies of ecological practices realization in everyday life are considered, moreover experience of Japan as a country with centuries-old traditions in ecological culture execution is described.

The present research work had as general purpose to develop actions of deep ecology and Transdisciplinary in the preservation of educational environments of the Bolivarian National Lyceum Dr. Carlos María González Bona, located in the community Cuatricentenaria of the Municipality Pedraza, Barinas state, School period 2015-2016. It is part of the qualitative approach, under the research modality participant action sustained in a field design. In order to collect the information, the technique of the semi-structured interview was applied. There were three (03) key informants: One (1) classroom teacher, one (1) teacher supervisor one (1), For purposes of verification, validation and reliability required judgment of one (1) planning and evaluation expert on the use of transdisciplinary strategies. For the presentation and analysis of results, the information obtained was categorized, triangulated and theorized. A detailed diagnosis was made, from which the proposal was named “Strategies for deep and transdisciplinary ecology for the preservation of educational environments”. Subsequently, the proposal was implemented, where activities were classified as important to provide school environments that are pleasant to the educational community. He concluded that Deep Ecology should be Transdisciplinary, a connection between all subjects, programs and doings inside and outside the Institution to achieve the goal of individual transformation in the face of environmental problems., El presente trabajo de investigación tuvo como propósito general Desarrollar acciones de ecología profunda y Transdisciplinaria en la preservación de ambientes educativos del Liceo Nacional Bolivariano Dr. Carlos María González Bona, ubicado en la comunidad Cuatricentenaria del Municipio Pedraza, estado Barinas, Periodo escolar 2015-2016. Se inscribe en el enfoque cualitativo, bajo la modalidad de investigación acción participante sustentado en un diseño de campo. Para la recolección de la información se aplicó la técnica de la entrevista semiestructurada, Se contó con tres (03) informantes claves: Un (1) docente de aula, un (1) docente supervisor un (1) estudiante perteneciente al 4to año sección E, para efectos de la comprobación, validación y fiabilidad requirió juicio de un (1) experto en planificación y evaluación, sobre el uso de estrategias transdisciplinaria. Para la presentación y análisis de resultados se categorizó, trianguló y teorizó la información obtenida. Se realizó un diagnostico detallado, del cual se diseñó la propuesta denominada “Estrategias para la ecología profunda y transdisciplinaria para la preservación de los ambientes educativos”. Posteriormente se ejecutó la propuesta, en donde las actividades fueron catalogadas como importantes para brindar ambientes escolares agradables a la comunidad educativa. Concluyó que la Ecología Profunda debe ser Transdisciplinaria, una conexión entre todas las asignaturas, programas y haceres dentro y fuera de la Institución para lograr el objetivo que consiste en la transformación individual frente a los problemas ambientales.

This course is the first subject in the Environmental Policy and Planning sequence. It reviews philosophical debates including growth vs. deep ecology, "command-and-control" vs. market-oriented approaches to regulation, and the importance of expertise vs. indigenous knowledge. Its emphasis is placed on environmental planning techniques and strategies. Related topics include the management of sustainability, the politics of ecosystem management, environmental governance and the changing role of civil society, ecological economics, integrated assessment (combining environmental impact assessment (EIA) and risk assessment), joint fact finding in science-intensive policy disputes, environmental justice in poor communities of color, and environmental dispute resolution.

The latest technological developments are even more requiring a paradigm shift and a change in our worldview, together with a new reflection about our position in the cosmos. One of the most evident consequences of the recent technological developments is the current “ecological question”, and with it the rise of some philosophies that are trying to rethink the cosmological and metaphysical question as well. Deep ecology wants, in fact, to respond precisely to the current questions generated by the development of new technologies, through a worldview that very often lies in the ontology of processes (as in the case of transpersonal ecology), which is also the theoretical basis of posthumanism. Within the theoretical framework of these paradigms, it is not possible to raise the question of human dignity, since the limits that define human beings are not recognized. We argue that it will be possible to take into account human dignity only starting from a human ecology, which recognizes human dependence as a condition of possibility of the human person’s value., Los últimos desarrollos tecnológicos están requiriendo aún más un cambio de paradigma y de visión del mundo, en conjunto con el desarrollo de una nueva reflexión sobre nuestra posición en el cosmos. Una de las consecuencias más evidentes de los recientes avances tecnológicos es la “cuestión ecológica” actual, y, con ello, el nacimiento de filosofías que están tratando de repensar la cuestión cosmológica y metafísica al mismo tiempo. La ecología profunda quiere, de hecho, responder justamente las interrogantes actuales generadas por el desarrollo de las nuevas tecnologías, a través de una visión del mundo que muy a menudo se radica en la ontología de los procesos (como en el caso de la ecología transpersonal), que constituye también la base teórica del posthumanismo. En el marco teórico de estos paradigmas, no es posible plantear la cuestión de la dignidad humana, ya que no se reconocen los límites que definen a los seres humanos. Nuestra conclusión es que será posible tomar en cuenta la dignidad humana solo a partir de una ecología humana, que reconozca la dependencia del ser humano como condición de posibilidad del valor de la persona humana.

Media ecology has given rise to an important reflection about the technology- society dyad. However, despite coining a concept related to the environment, different authors have questioned the fact that this multidisciplinary field did not result in any significant contribution to the environmental context. Regarding media ecology, technologies have had a significant impact on the planet. However, recent trends in research in communication deem that this change transcends the symbolic plane to the material plane, leading to serious consequences for ecosystems, living beings and the sustainability of the planet. Based on the approach of Norwegian philosopher Arne Naess, this paper aims to contribute to remedying the outstanding debt of media ecology towards the environment. In order to encourage this reflection, we expand the metaphor of media ecology to that of deep media ecology, looking to analyze the relationship between technologies and devices associated with the media and their connection with society., A ecologia de mídia tem gerado uma reflexão importante da díade tecnologia- sociedade. Porém, apesar do conceito relacionado com o meio ambiente, diferentes autores têm questionado que este campo multidisciplinar não tenha derivado em nenhuma contribuição importante relacionado com o contexto ambiental. No que se refere à ecologia de mídia, as tecnologías têm causado um impacto definitivo sobre o planeta. Não obstante, recentes tendências na pesquisa em comunicação conceituam que esta mudança transcende o simbólico e se instala no material com consequências sérias nos ecossistemas, nos seres vivos e na sustentabilidade do planeta. Utilizando como base o pensamento do filósofo norueguês Arne Naess, este artigo tenta contribuir para saldar a dívida que a ecologia de mídia tem com o contexto ambiental. Para propiciar esta reflexão, estendemos a metáfora da ecologia de mídia à ecologia profunda de mídias para, a partir deste marco, analisar a relação entre tecnologias e os aparelhos/artefatos asociados à mídia e sua relação com a sociedade., La ecología de medios ha generado una reflexión importante de la díada tecnología-sociedad. Sin embargo, a pesar de acuñar un concepto relacionado con el medio ambiente, diferentes autores han cuestionado que dicho campo multidisciplinario no haya derivado en ningún aporte importante relacionado con el contexto ambiental. Respecto de la ecología de medios, las tecnologías han causado un impacto definitivo sobre el planeta. No obstante, recientes tendencias en la investigación en comunicación conceptúan que este cambio trasciende lo simbólico y se instala en lo material con consecuencias serias en los ecosistemas, en los seres vivos y en la sostenibilidad del planeta. Utilizando como base los planteamientos del filósofo noruego Arne Naess, el presente artículo intenta contribuir a subsanar la deuda pendiente que tiene la ecología de medios con el contexto ambiental. Para propiciar esta reflexión, extendemos la metáfora de la ecología de medios a la ecología profunda de medios para a partir de este marco analizar la relación entre tecnologías y los aparatos/artefactos asociados a los medios y su relación con la sociedad.

Economic growth, industrial development and modern technologies have led to increased consumption of goods and services at the expense of depletion of natural resources, allowing the widespread loss of ecosystems and putting at risk the very existence of the planet. In the face of this stage, certain lines of thought, which, in contrast with those in force, favor the recognition of rights to nature and to all living beings, not as things, objects of human appropriation, but as populations or “cities” with their own characteristics, extending to forests, marshes, mountains and rivers that house all types of humans and non-humans. The present work is part of a research project whose purpose is the development of the different philosophical, ethical and scientific positions that consider nature and all living beings as populations or entities with their own life rescuing their intrinsic value and consequently, give ground to legal concepts that categorize them as subjects of rights and the analysis of the few national and international laws and jurisprudential cases that have received it. Given the extent and depth of the topic, it is exposed in three parts and this article is the first part covering the scientific, philosophical, ancestral, ethical and legal theories., El crecimiento económico, el desarrollo industrial y las modernas tecnologías han ocasionado un aumento del consumo de bienes y servicios a expensas del agotamiento de los recursos naturales, permitiendo la pérdida generalizada de los ecosistemas y poniendo en riesgo la existencia misma del planeta. Frente a este escenario, cada vez toman más fuerza determinadas líneas de pensamiento que, en contraposición con las vigentes, propician el reconocimiento de derechos a la naturaleza y a todos los seres vivientes, no ya como cosas, objetos de apropiación humana, sino como poblaciones o “ciudades” con características propias, haciéndolo extensivo a los bosques, pantanos, montañas y ríos que albergan todo tipo de seres humanos y no humanos. El presente trabajo forma parte de un proyecto de investigación que tiene por objeto el desarrollode las diferentes posturas filosóficas, éticas y científicas que consideran a la naturaleza y a todos los seres vivientes como poblaciones o entidades con vida propia rescatando su valor intrínseco, y en consecuencia dan fundamento a concepciones jurídicas que los categorizan como sujeto de derechos y el análisis de las escasas legislaciones y casos jurisprudenciales nacionales e internacionales que la han receptado. Dada la extensión y profundidad de la temática, la misma se expone en tres partes, y el presente artículo constituye la primera parte abarcando las teorías científicas, filosóficas, ancestrales, éticas y jurídicas.

This article reports on the consequences of agroecology for smallholders’ personal and social world in a coffee-growing region of Zona da Mata in Brazil. Agroecology is usually considered a technically and politically rational approach for smallholders to counter large-scale agribusinesses. However, while practicing agroecology, smallholders come to reinforce their religious views and rearticulate personal relationships with the natural and social environment. This article argues that we need to pay more attention to such “deep” experiences that are caused by agroecology and to clarify the relevant policy implications. Some aspects of studies on indigenous cosmology in Latin America and deep ecology may become useful.

This study explores the ‘irrationalities’ of deep ecology activism in the context of radical environmentalism by using the empirical example of ecoporn. Fuck For Forest is an environmental Non-Governmental Organisation which undertakes fund-raising for re-forestation and forest protection by means of pornography. Following twelve months of ethnographic fieldwork, this study presents first research results on a radical environmental project which does not promote democratic and established procedures for protecting Nature but, instead, promotes the naked human body and human sexuality. Similar to other deep ecologist projects, Fuck For Forest aims at socio-ecological change by non-violent means. But, distinct from most deep ecologist projects, Fuck For Forest focuses on sexuality as a universal force of life and promotes Nature protection in connection with human body liberation from contemporary forms of sexual and body commercialism. While critics of deep ecology blame the mismatch between aims and means in radical environmentalism in general, and in deep ecology in particular, this study shows how deviations from conventional forms of protest produce unforeseen political pathways for attaining environmental protection.

Tato bakalářská práce se zabývá vztahem člověka a přírody. Zaměřuje se na jejich vzájemnou interakci a na přístupy lidí k přírodě. Na příkladu Rekreačních lesů Podhůra je ukázáno, jak lidé o přírodě přemýšlí a jak se k ní chovají. Poznatky z výzkumu se opírají o teoretické koncepty z oblasti antropologie, ekologie a filozofie. Cílem práce je zjistit, jaké místo zaujímá příroda v dnešní konzumní společnosti., This bachelor thesis deals with relationship between man and nature. It focuses on their interaction and human´s attitudes to nature. In the example of Recreational forests Podhůra, it shows how people think about nature and how they behave towards it. Empirical knowledge is based on theoretical concepts of anthropology, ecology and philosophy. The goal of this thesis is to find which place the nature occupies in a consumer society., Fakulta filozofická

In this thesis, I bring the thought of Maurice Merleau-Ponty to bear on Deep Ecology, arguing that Merleau-Ponty enables us to abandon Deep Ecology’s problematic emphasis on identity and the self while remaining faithful to its overarching commitment to a biospherical moral community. I begin by showing that despite the laudable commitments that underpin Deep Ecology’s program for improving humans’ relationship with nature, the conceptual schema it embraces in articulating that program is inadequate. This is because Deep Ecology relies on and so reinforces the very account of human behaviour – according to which we are inherently self-centered agents – that it admirably seeks to overcome. This emphasis, I suggest, is motivated by Deep Ecology’s failure to articulate our being in a community with others in a way that can accommodate both sameness and difference. Merleau-Ponty’s description of the body/world and self/other dialectics provides a means for doing just this. His description of our relationship with nature would do better at promoting the kind of comportment towards it that Deep Ecology seeks to precipitate. While an environmental ethic consistent with the Merleau-Pontian framework would enable us to remain true to the spirit of Deep Ecology, it would represent a serious departure from and improvement to Deep Ecology – calling us to abandon concern with the self and pay an ever-renewed, respectful attention to that which is other. This vision of ethical agency, which I elucidate via a Merleau-Pontian reading of the sublime, opens up new and attractive possibilities for approaching contemporary environmental issues – possibilities that are not, moreover, available to the Deep Ecologist.

Can human beings ever imagine what it is like to be a tree? Is there such a thing as ‘being’ a tree? We use empathy to position ourselves into the life of others or even as animals, plants or things. This empathy can follow Arne Næss’ ecosophy, highlighting the intrinsic value of nature, thus making us conclude there are too many human beings on earth. GH von Wright says the idea nature needs to be protected from man is the result of comprehensive environmental anthropogenic degradation; ancient man was not environmentally conscious. In this paper I argue we need to develop an environmental consciousness, at the same time we intellectually need to ethically separate a tree from a human being, thereby preventing a non-human environmentalism. Every generation and every human being needs to be environmentally awakened, at the same time learn to accept to live in a world of contradictions.

Book Review

Transfrontier Conservation Areas (TFCAs) are considered a suitable strategy to combine nature conservation and poverty alleviation in southern Africa, usually through ecotourism. There have, however, been critical voices questioning whether this is actually succeeding. Many researchers claim that the conservation and tourism efforts are leaving the local communities at greater risks of impoverishment rather than helping them. This study consults previous research to examine this issue through the examples of the Great Limpopo Transfrontier Conservation Area (GLTFCA), and the communities living close to its National Parks in Mozambique, South Africa and Zimbabwe. The methodology used is a systematic literature study of 26 secondary sources. The study finds that the previous research reveals that the experiences of the communities vary between different areas in the TFCA. The general feeling is that of displacement in different ways, except in those communities that have found ways of empowering and developing themselves; through tourism schemes. Otherwise, the attitude from the authorities in the national parks of the TFCA seems to be that the conservation and tourism efforts in the area are given priority over the local residents’ needs. Theories such as systems ecology, sustainable development and deep ecology may have answers to this issue on paper, however judging from the reality presented in the literature used in this study they are not realistic in practice. What is obvious is that economic interests are prioritized in the GLTFCA just as in the rest of the world.

Inom den moderna vetenskapen finns inget utrymme för emotionella argument eller yttranden. Vetenskapen byggs på den kalla rationella tanken; humanekologen blandar inte in subjektiva förhållningsätt eller erfarenheter i sin vetenskap. Detta reflekteras i det moderna samhället där det specialiserade arbetet alienerar människan då hon bara producera ensidigt istället för allsidigt och därmed förlorar sig själv i arbetsprocessen. Den Kartesianska vetenskapen behandlar naturen som en resurs, ett medel för kapitalackumulation till vilket människan förhåller sig som ett subjekt förhåller sig till ett objekt. Människans alienation från sig själv som en del av naturen och sig själv som kännande varelse skapar en oförmåga att relatera till naturen vilket medför ett destruktivt förhållande då människan inte inser att skadan hon vållar naturen drabbar även henne själv. Marx alienationskoncept och den Djupekologiska rörelsen ger insikt om de helheter människan tillhör och den helhet människan själv är och bör erkänna för ett hållbart förhållande till sig själv och naturen.

This thesis analyzes the global ecological crisis. It divides the global ecological crisis in to two major components: Climate change and biodiversity loss. Using a theoretical methodology based on comparing and applying a variety of lenses from within environmental sociology, the thesis asks and answers two questions: What are the causes of the global ecological crisis, and how can we solve it? Drawing on the perspectives of ecological modernization theory, ecological Marxism and deep ecology, the causes of and solutions to the global ecological crisis are identified. The primary causes of the crisis are found to be inefficient industrial technology, capitalism and an instrumentalist and anthropocentric view of the natural world. The primary solutions, therefore, must include a widespread shift towards clean and green technology, a transformative social revolution, and a new ecocentric respect for the intrinsic value of non-human life. The study offers many recommendations for policy makers.

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.

Creating codes of ethics in the quest for an improvement on the moral quality of tourism is a wrong modus operandi. Inspired by that consideration, this paper has the following objectives: (1) introducing the 'moralisation of tourism', criticized by Jim Butcher; (2) questioning the main negative aspect of it: that it turns tourism ethics into something superficial; (3) setting out that the actual boom of codes of ethics contributes to trivializing tourism ethics; and (4) showing some interesting alternatives to codes of ethics, as Arne Naess´ 'deep ecology' and 'ecosophy-T', the 'expansion of the circle' proposed by Richard Rorty and, finally, moral reasoning methods., Crear códigos éticos buscando una mejora en la calidad moral del turismo es un modus operandi inadecuado. Inspirándose básicamente en tal idea, este ensayo tiene los siguientes objetivos: (1) presentar la 'moralización del turismo', criticada por Jim Butcher; (2) cuestionar el principal aspecto negativo de la misma: que convierte en superficial la ética del turismo; (3) exponer que la actual eclosión de códigos contribuye a esa trivialización de la ética turística; y (4) presentar algunas alternativas interesantes a los códigos, como la 'ecología profunda' y la 'ecosofía-T' de Arne Naess, la 'ampliación del círculo' propuesta por Richard Rorty, y, por último, los métodos de razonamiento moral.

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 purpose of this thesis was to illustrate how cultural and natural histories inform place-based community planning. Utilizing both cultural and natural histories, the planner may begin to see patterns of habitancy as they correlate to ecological fluctuations. I focused my research on Kiowa, New Mexico the community my family homesteaded in the grasslands of Northeastern New Mexico and took an auto-ethnographic approach to conducting my research. The story of Kiowa is both unique and universal. The intricacies of the land and people are, indeed, woven into a specific place and times. It is the intersection of Place and of migration of people moving through Place that is the launching point of a dynamic, co-evolving relationship. Utilizing the story of Kiowa, we, as planners, can reference the lessons learned as seeds for future stewardship and planning endeavors. In essence, this story may be seen as a fractal of a more expansive pattern and applications to the field of community and regional planning.

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.

Derrida has proposed a new spectrology in an attempt to deal with the ghost of Marx. Kimmerle shows that Marx has forgotten nature, and enquires about Derrida’s forgetting Marx’s forgetting. With specific reference to African culture he asks whether a new animism should not be explored within the framework of a new spectrology. Derrida uses the concept animism, but not in terms of the being of things in and of themselves, which could positively be thought as animated. Kimmerle proposes a way in which Western philosophy could be opened to African philosophy in order to understand the problem of animated nature more adequately. African philosophy has a concept of the universe of spiritual forces, in which nature and its powers are completely integrated. This paper explores these issues in dialogue with a number of African philosophers, while linking them to certain contestations within environmental philosophy and ethics, especially Murray Bookchin’s critique of spirit-talk in Deep Ecology. Kimmerle’s work on the relationship between Africa and Hegel sets the scene for an elaboration of his re-evaluation of animism which is compared to the groundbreaking hypothesis of Bird-David. A relational epistemology is understood in ethical terms, and it is implied that such an epistemology would be more adequate for a new humanism that would be new in going beyond the western tradition, and in the process gain a more inclusive concept of “person” and “community”.