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In this article we make a case for an understanding of human difference that attends to the way that social collectives engage with the Earth's own capacity for self-differentiation. This draws us into conversation with recent interpretations of Hegel that see at the heart of his philosophy not a self-aggrandizing human agent set against a passive nature but an inherently fractured subject confronting a no-less intrinsically sundered outer reality. We use the example of traditional open-field cultural burning to show how skilled operators can painstakingly develop responses to ecoclimatic variability, putting this into dialogue with Hegel's reflections on the 'incendiarism' of political revolution as a human expression of the wider self-antagonism of nature. We go on to make connections between Hegel's account of the way that subjects can anticipate their own futurity and Indigenous conceptions of non-linear time, suggesting that the emergence of new earth-oriented practices can be seen as a complex interrelation of past, present and future. We close by suggesting that 'progress' for Hegel is not about the collective subject achieving omniscience and omnipotence, but involves the onerous and harrowing coming to terms with both its own divided identity and its exposure to a discordant external reality. [ABSTRACT FROM AUTHOR]

We set out by noting the preference for circular flows in ecological thought, and the related abhorrence of inefficiency and waste that Western ecology shares with mainstream economic thinking. This has often been manifest in a shared disdain both for uncontained, free-burning fire and for ‘unmanaged’ sexual desire. The paper constructs a ‘pyrosexual’ counter-narrative that explores the mutually constitutive and generative implication of sex and fire. Bringing together the solar ecology of Georges Bataille, feminist and queer thinking about sexuality and reproduction, and a range of ways of theorising biological life and fire, we explore how fire mediates between organismic desire and the energetic dynamics of the earth and solar system. The first section takes a genealogical approach to fire and sex that traces their entanglement from the initial ‘assembling’ of fire through to the emergence of a fire-handling creature. The second section looks at how fire has been contained and intensified by human actors, and the role that heat-driven transformations of inorganic matter have played in the incitement and channeling of desire in urban spaces. The third section addresses the development of industrial ‘heat engines’ and the implications for desire and reproduction of tapping vast reservoirs of subterranean solar energy. We round off by beginning to consider what alternative possibilities might lie in the renegotiation of sex and fire on a planet undergoing rapid change. [ABSTRACT FROM AUTHOR]

This article explores the growing interface between climate-induced mobilities and participation in ‘global care chains’ under conditions in which climate change is already impacting on lives and livelihoods – especially in the Global South. The authors reconsider discourses on ‘climate migration’ in the light of everyday caring practices and adaptive responses to climate stress, evaluating how climate policy interferes with ‘grassroots’ flows of care. Early engagements tended towards alarmist predictions of mass climate-induced displacement, triggering proposals to ‘secure’ potential host nations against anticipated influxes. Recently, apparently more sober approaches have emerged, promoting labour migration as contributing positively to climate ‘resilience’. These new approaches encourage more able and resourceful people from under-resourced, climate-vulnerable regions to join trans-local or transnational labour markets – which often equates with predominantly female care workers entering global care chains. Effectively, this means that those best equipped to provide care in places where it is most urgently needed end up providing care in relatively privileged, less climate-vulnerable places. Questioning the climate justice implications of this mobilization against the gradient of vulnerability, the authors offer suggestions about how climate policy could actually support caring practices in the places where ordinary people struggle at the sharp edge of climate change. [ABSTRACT FROM AUTHOR]

Responding to claims of Anthropocene geoscience that humans are now geological agents, social scientists are calling for renewed attention to the social, cultural, political and historical differentiation of the Anthropos. But does this leave critical social thought’s own key concepts and categories unperturbed by the Anthropocene provocation to think through dynamic earth processes? Can we ‘socialize the Anthropocene’ without also opening ‘the social’ to climate, geology and earth system change? Revisiting the earth science behind the Anthropocene thesis and drawing on social research that is using climatology and earth systems thinking to help understand socio-historical change, this article explores some of the possibilities for ‘geologizing’ social thought. While critical social thought’s attention to justice and exclusion remains vital, it suggests that responding to Anthropocene conditions also calls for a kind of ‘geo-social’ thinking that relates human diversity and social difference to the potentiality and multiplicity of the earth itself. [ABSTRACT FROM AUTHOR]

Recently, earth scientists have been discussing the idea of the ' Anthropocene' - a new geologic epoch defined by human geological agency. In its concern with the crossing of thresholds in Earth systems and the shift into whole new systemic states, the Anthropocene thesis might be viewed as the positing of a disaster to end all disasters. As well as looking at some of the motivations behind the Anthropocene concept, this article explores possible responses to the idea from critical social thought. It is suggested that the current problematization of planetary 'boundary conditions' might be taken as indicative of the emergence of a new kind of 'geologic politics' that is as concerned with the temporal dynamics and changes of state in Earth systems as it is with more conventional political issues revolving around territories and nation state boundaries: a geo-politics that also raises questions about practical experimentation with Earth processes. [ABSTRACT FROM AUTHOR]

Early engagement with geoengineering by social scientists indicates a certain suspicion over the motives and modes of operation of scientific research in the field. In part, this reflects the prominence of the critique of the politics of emergency in recent social and political thought: a thematisation that links securitisation measures with foreclosures of the political. This paper turns the attention back on the social sciences, arguing that recent styles of ontological and political thought do not prepare us well for engaging with geologic issues in general, and geoengineering in particular. It is suggested that, rather than viewing geoengineering discourses and imaginaries as a retreat from politics, we might view them as playing an important role in opening up new kinds of politics oriented towards earth systems and their dynamics. This new 'geologic politics' involves a turn from issues hinging on territorial divisions of the earth's surface toward the strata that compose the deep temporal earth. As a political challenge, the question of how to live with dynamic and stratified earth systems not only promises to extend the scope of politics, but also points to the 'inhuman' limits of the political per se. [ABSTRACT FROM AUTHOR]

Alternative fuels and technologies offer potential for reducing emissions in public transportation. These potentials were explored by determining emissions levels and fuel consumption from the U.S. transit bus fleet and comparison of hypothetical scenarios in which implementation of specific alternative fuels and technologies is considered. Impacts from current transit bus procurements were also evaluated. Emissions benefits above and beyond the natural course of transit bus procurements were examined for new diesel buses running on ULSD fuel, diesel-electric hybrid buses, gasoline-electric hybrid buses, compressed natural gas and biodiesel. According to the analysis, reductions in emissions of CO, NMHC, NOx, PM and CO2, as well as fuel consumption, may be attained, and diesel hybrid buses yield the largest reductions in CO2 emissions and are the only technology to reduce fuel consumption relative to the present fleet. Introducing diesel-electric hybrid buses in 15% of the U.S. transit bus fleet would reduce annual end-use emissions by nearly 1,800 tons of CO, 400 tons of NMHC, 4,400 tons of NOx, 200 tons of PM, 491,400 tons of CO2, and fuel consumption by 50.66 millions of diesel gallons. [ABSTRACT FROM AUTHOR]

It is said that the European colonial project was in part an attempt to propagate "new Europes" elsewhere on the planet. Having failed to remake the tropics in its own image, European attention was turned to those temperate regions girdling the Southern Hemisphere, which included the south-west and east of Australia, and almost all of New Zealand. The aim of this paper is to examine the performance of life in the colonial periphery. It seems that a peculiar sensitivity to the performative dimensions of life has been percolating through the former colonial for some time, and not always in conversation with discourses on the performative elsewhere. What is notable, particularly at Europe's "antipodes," is the almost pre-emptive conjoining of interest in human and non-human performances. Indeed, as Australian/New Zealand artist John Lyall proposes, the introduced organism running loose in an alien environment might be taken as the paradigmatic experience of the Australian settler society. Lyall has been exploring the permutations of the "feral": the transplanted entity that begins its tenure of a new land as a familiar, domesticated being before passing over the frontier in the direction of the wild and unknown.

The article discusses the ecological impact of invasive plants and animals in colonies, particularly in Australia and New Zealand. It comments on the efforts of colonizers to recreate European life and on the influence of feral biota on vegetative cover and on soil stability and composition. Other topics include the relationship between life-form and landform, territorialization, and spatial relations. The author comments on the interest of Australian feminists in biophysical agency and explores the work of feminist philosopher Judith Butler, artist John Lyall, and ethno-historian Greg Dening.

Nanotechnology, or molecular engineering, is a hypothetical productive system based on the precise arrangement of atoms into molecular level devices and macroscale structures. As a response to the current environmental predicament it appears to engage with both long-term, cumulative damage and non-linear runaway accidents. As a complex adaptive system with capacities for self-replication and self-transformation, nanotech has the potential to engage with runaway events on their own terrain, thereby constituting a response to catastrophe which runs the risk of becoming as ecologically tumultuous as the catastrophe itself. [ABSTRACT FROM AUTHOR]

Steering away from the more obvious concern with the breakdown of social order following Hurricane Katrina, this article draws on weblogs and bulletin boards to highlight acts of generosity and hospitality provoked by the disaster and poses some questions about what disasters might tell us about the emergence of the "social." [ABSTRACT FROM AUTHOR]