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The world is changing, but political and educational institutions appears to be stuck in the 19th century. Modern policy and education are both premised on an Enlightenment assumption of the human, rational, individual subject. Increasingly, elements of these philosophical premises are being interrogated. The critique emerges from the environmental interest in collapsing the dualism between subject and object, and reintegrating the human with/in our ecological context. Indigenous philosophy is important for rethinking the integration of the dualism between humanity and ecology. Maori philosophy is a vital counterpoint to the anthropomorphic position of modern policy and education. Taking Maori concepts to inform contemporary philosophy generates a substantive shift in world view that does not lose sight of the solipsist, phenomenological parameters of human sense making, but enables us to make deeper ethical decisions, and transform the basis of education and policy.

Teleological progress is the underlying motif of modern culture, and informs education, innovation, and economic development. Progress includes a gradual increase in consumerism. Since the 1940s, the Keynesian Settlement and its embedded belief in progress is legislated in exponential 2-3% economic growth. Unfortunately, climate change is a direct result of the increasing amounts of CO2e byproduct that gets expelled in the production of plastic consumer items, and this production increases exponentially year on year. We are now hearing serious concerns from scientists about the sixth great extinction, the Anthropocene epoch, and the end of modernity in ecological collapse. In this article I argue that climate change is an outcome of our dedication to progress and consumerism and I try and unravel the mechanics of exponential economic growth in contrast to an alternative model of economics and debt, first developed in Mesopotamia about 5000 years ago. The contrast may not be operationalisable in modern times, but it does offer a significant counter-argument to the concept of progress and shows that Steady State economics has been successfully implemented by a continuous civilization for thousands of years. The depth of the philosophical shift is illuminated in the understanding of Mesopotamian theology, astronomy, astrology, and understanding of cyclic, rather than linear, time. This type of critical account highlights the need for education to fundamentally challenge some key norms in modernity, from "progress" to the sense of entitlement that consumerism and economic growth provide. Education is a key site for cultural transition, and as the constraints of climate change are making ever more clear, the moment to mobilise the educational sector is here.

For Heidegger, poetics is not merely a genteel pastime, extraneous to the real work of finding shelter, food and clothing as suggested by Maslow's hierarchy of needs. Poetry has a more "essential" role in human endeavour, bringing understanding of "Being" from concealment and introducing it in original and originating ways into language. Language is, for Heidegger, the "house" of Being. Heidegger regards poetics as a crucial means of rediscovering the appropriate relationship between ourselves and Being. In his early writings he tries to annihilate the ancient separation of the subject from the object which divorces humans as individuals from each other and from the earth. In the 1930s he discusses the ways that humanity becomes merely one object amongst all objects because of the technological enframing of everything as a consumable resource. In the light of reducing all beings to objects, nothing can be the subject of knowledge, and he acknowledges that there is some degree of significance to the age old separation of subjectivity. Poetics avoids the reduction of all knowledge to the objectification of technological enframing. Instead of constantly typifying all interaction, events, and objects as potentially consumable resources, poetics re-engages us with the task of what it is to be human--relating to beings as a whole. This paper explores the significance of poetics both in terms of the traditions of philosophical nominalism and in Heidegger's schema of onto-theo-logy.