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The earthworms beneficial effects on soils may be promising to improve lunar soil fertility, enabling the use of local substrates for space farming. Herein, we investigated the effects of the lunar regolith simulant (LHS-1) at different concentrations in cow manure mixtures on the survival and fitness of Eisenia fetida. During 14 and 60-day experiments, although E. fetida showed an increased mortality with LHS-1 alone, most of the population survived. More numerous tunnels were observed when exposed to the higher concentrations of LHS-1 (poor in nutrients for earthworms). This may be related to an increased mobility for food search. The cocoons production was not affected by different substrate treatments, except for the highest concentration of LHS-1. No effects of different LHS-1 concentrations on the amount of ingested substrate were recorded. This study shows that E. fetida can potentially colonize lunar regolith representing a future valuable biological tool for supporting crops growth on the Moon.

Today national and international policy supports the inclusion of the natural environment in holistic health promotion [25]. It has become more evident that “greening” public health by providing green spaces could promote the health benefits of interacting with nature. In this article, flowers are featured as an integral part of natural green spaces and cultural ecology and as a vital health resource from a multidisciplinary eco-human approach which considers ecological, cultural, aesthetic, and ecopsychology factors.

While the world experiences anthropocentric climate change and works towards truth and reconciliation, how humans relate to Earth and each other must shift in colonial-capitalist societies. Considering the writing of Yi-Fu Tuan and the concept of space and place, the essay explores the similarities between what Robin Wall Kimmerer describes as becoming indigenous to place and what Stephen K. Levine describes as ecopoiesis. Both have the potential to serve as cross-cultural foundational concepts that can alter how contemporary societies shape the earth to meet human needs. The author relates this to her time spent outdoors during the Coronavirus pandemic developing a deeper connection to the place she calls home and poses consideration for further research and thought.

In this interview, Gracelynn Lau talks about the experiences she has had that lead her to question her thinking about ecopoiesis and nature-assisted arts therapy. After spending more than five years living in an ecovillage and interacting with the neighbouring indigenous people, she has developed a perspective based on a decolonizing approach to ecopoiesis. Her involvement with the Work that Reconnects, the approach to ecological activism developed by Joanna Macy, has reinforced her sense that although it is essential to draw on the beneficial aspects of being in contact with nature, a truly ecopoietic approach must go further and work to transform our environment and ourselves.

Based on research on cultural evolution, the Russian/American scientist and historian Peter Turchin argues that 10,000 years of warfare have actually made humans more cooperative and more able to coordinate their activities. In doing so, warfare has paved the way for a peaceful world. Despite many reasons for pessimism, the author of the article defends Tuchin’s claim, arguing the threat of global ecological destruction provides the incentive to further develop our capacity for cooperation, not only through international relations, but through the way we organize societies and its institutions and the built-up environments we create. To coordinate the quest for a peaceful, ecologically sustainable world order, or ‘ecological civilization’, we need to articulate a new dialogic grand narrative based on ecological rather than mechanistic thinking to inspire people to work towards this end. However, for its concrete realization, we need to change the way people live, interact with each other, and experience life. To achieve this, we need to focus on our built-up environments, how these are designed and built, and what kinds of life and experience they make possible. We need to acknowledge the absolutely central place in life to ecopoiesis, the making of households or homes, recognizing the contribution to architecture and town planning of the work of Christopher Alexander.

This paper explores eco-theology, (post) humanism and what the author calls (post) human animal grace. The author explores the ways in which ecopoiesis and theopoiesis can be thought of together, as intersecting concepts. Ecopoiesis and theopoiesis are meant in more metaphoric ways, drawing on the Greek root of bringing forth, rather than on the Latin root of the poet writing poetry. (Post) human animal grace through the ecopoietic and the theopoietic together mean thinking about humans, animals, the earth, the cosmos and even machines as a web of inter-related and sacred beings. This paper draws on a wide variety of sources from Karl Rahner, to Jacques Derrida, from Wilfred Bion to Donna Haraway. This paper also draws on popular films, online gaming, popular music and even mysticism.

This article examines the key presumptions and theoretical foundations of ecological or nature-assisted creative arts therapies, a branch of contemporary ecotherapy. The ecological arts therapies are considered from the perspective of the eco-human multi-disciplinary approach, which defines the human being in relation to the environment, and seeks to reveal the individual’s subjectivity and shape the world in order to fulfill their needs and take care of environmental well-being. Key concepts of ecological creative arts therapies are explored, such as the ecological, eco-human perspective on health and illness, eco-identity formation, the role of nature as the third subject in the therapeutic relationship, the environmental and ecopsychological perception of the therapeutic setting, and the role of the arts in providing meaningful human connection to nature. These concepts support the understanding of ecological, natureassisted arts therapies as encouraging both public and environmental health and establishing more harmonious relations of humans with nature.

This article examines the connection between the postulates and key theoretical positions of archetypal psychology and the eco-human multidisciplinary approach. The eco-human approach outlines the poietic nature of human beings, associated with their ability to shape the world in order to fulfill their needs and take care of environmental well-being with an aim to beauty. In order to demonstrate the proximity of the theoretical positions and tasks of archetypal psychology to those of the eco-human approach, the author examines human relationships to the environment and the subjectivity of the natural world. Archetypal images are considered in their relation to “archetypal natural environments” and their participation in the creative ecopoietic process.

Рассматривается связь постулатов и основных теоретических положений архетипической психологии с экогуманитарным полидисциплинарным подходом, в рамках которого человек (психика) и его внешняя, жизненная среда исходно рассматриваются как компоненты единого отношения «индивид» («человек») - «среда» в их субъект-порождающих отношениях друг с другом. Экогуманитарный подход, выступая новым подходом к пониманию отношений индивида с окружающим миром, постулирует поэзную сущность человека как проявление его способности творчески организовывать среду в соответствии со своими потребностями, заботясь при этом о сохранении экологического равновесия, поддерживая и творя красоту как системное качество человека в его единстве с жизненной средой. Близость теоретических позиций и задач архетипической психологии основным положениям экогуманитарного подхода анализируется на примере рассмотрения творческой, поэзной сущности человека и его отношений со средой, субъектификации природной среды и объектов, также архетипов как внутрипсихических факторов, участвующих во взаимодействии индивида со средой. Рассматривается феномен архетипического природного ландшафта, отражающий субъектификацию природных объектов как форму субъект-порождающего взаимодействия индивида со средой., This article examines the connection between the postulates and key theoretical positions of archetypal psychology and the eco-human multidisciplinary approach. The eco-human approach outlines the poietic nature of human beings, associated with their ability to shape the world in order to fulfill their needs and take care of environmental well-being. In order to demonstrate the proximity of the theoretical positions and tasks of archetypal psychology to those of the eco-human approach, the author examines human relationships to the environment and the subjectivity of the natural world. Archetypal images are considered in their relation to “archetypal natural environments” and their participation in the creative ecopoietic process.

В эпоху антропоцена экологическое мышление должно выходить за рамки противостояния между человечеством и природой и вместо этого основываться на поэзисе, человеческой способности формировать то, что нам дано. Традиционно считается, что поэзис относится исключительно к искусству, но он имеет более широкое значение формирования мира в ответ на наши потребности и тем самым формирования себя. Западная философская традиция, основанная на поиске вечных принципов, лежащих в основе изменяющихся явлений, не в состоянии признать важность поэзиса, выражающего историческую природу чувственного опыта и меняющихся форм, которые он порождает. Когда поэзис восстановлен в своей законной роли в качестве основного способа существования человека, мы можем сформулировать экопоэзный подход к экологии, в котором концепция эстетической ответственности, способности реагировать на мир, чтобы сотворить красоту, является центральной. Эта перспектива имеет важное значение для экологической теории и практики., In the age of the Anthropocene, ecological thinking needs to go beyond the opposition between humanity and nature and instead be based on poiesis, the human capacity to shape what has been given to us. Poiesis is traditionally thought of as referring solely to art-making, but it has the wider significance of shaping the world in response to our needs and, in so doing, shaping ourselves. The Western philosophical tradition, based on the search for eternal principles behind changing appearances, is unable to recognise the importance of poiesis, which validates the historical nature of sensory experience and the changing forms to which it gives rise. When poiesisis restored to its rightful role as the basic human mode of existence, we can formulate an ecopoietic approach to ecology, one in which the concept of aesthetic responsibility, the capacity to respond to the world in order to bring about beauty, is central. This perspective has important implications for ecological theory and practice.

This interview focuses on Arran Gare’s thinking about ecological civilization and its relationship to a new theoretical ecology, strong democracy and political philosophy based on “ecopoiesis” or “home-making.” Gare believes that it is possible to create a global ecological civilization that empowers people to augment their ecological communities. Complex transformations of the social and economic organization of societies and a radical upheaval of our conceptions of what it means to be human are required to bring about this change to a new ecological (eco-human) culture.

Интервью посвящено размышлениям Аррана Гара об экологической цивилизации, основанной на «экопоэзисе» или «создании домов» и ее связи с новой теоретической экологией, сильной демократией и политической философией. Гар считает, что возможно создать глобальную экологическую цивилизацию, которая позволит людям развивать свои экологические сообщества. Чтобы это произошло, требуются комплексные преобразования, затрагивающие социально-экономическую организацию общества, а также радикальное преобразование концепции человека как краеугольного камня новой экологической (экогуманистической) культуры., This interview focuses on Arran Gare’s thinking about ecological civilization and its relationship to a new theoretical ecology, strong democracy and political philosophy based on “ecopoiesis” or “home-making.” Gare believes that it is possible to create a global ecological civilization that empowers people to augment their ecological communities. Complex transformations of the social and economic organization of societies and a radical upheaval of our conceptions of what it means to be human are required to bring about this change to a new ecological (eco-human) culture.

The article outlines the main content of a new interdisciplinary field of eco-humanities, combining ecology and the conglomerate of human sciences. The main subject of eco-humanities comprises the study of the nature of the human being in the process of self-knowledge, and its system of relations with the environment, thereby generating an ontological wholeness of the human being and the living environment. The characteristics of the eco-human approach is given as a pathway to the understanding the human being; when it is considered as a self-conscious part of the united subject of the study, “The Nature — The Human Being”, in which both “The Nature” and “The Human Being” constitute two subsystems of a single subject of eco-humanity. The problem of environmental consciousness is defined as one of the leading ones in the eco-human approach, especially in such a humanities discipline as ecopsychology. The phenomenon of Love is designated as one of the key phenomena of the humanities and its ecological counterpart — the eco-humanities. When considering this phenomenon, the concept of Ecopoiesis is introduced as a form of ecological intimacy implying the interaction and interpenetration of different living systems and their connection with each other. Ecopoiesis is conceptualized as an eco-human mechanism of biological and cultural production and a factor in the co-evolution of the Human Being and Nature. As a constructive component of eco-humanities, a new generation of eco-human technologies is designated as a method of transforming a person with his/her attitude to the environment, oneself and one’s own ecological essence.

This article is based on a description of three geographical locations with which significant events in the author’s life are associated. All these locations are in one way or another connected with economic activity, which has an increasing influence on cultural and natural environments. The author believes that all three examples show that all ecology is now social and cultural ecology. At the same time, the three places indicate a different approach of people to the organization of their environments. People and the environment are more affected when economic benefits are paramount. The situation changes when beauty becomes the ultimate criterion for the organization of the environment and its “ecology.”

Эссе основано на описании трех географических локаций, с которыми связаны значимые события в жизни автора. Все эти локации так или иначе связаны с экономической деятельностью, оказывающей возрастающее влияние на культурный и природный ландшафты развития современной цивилизации. Автор эссе считает, что все три примера показывают, что современная экология в настоящее время является социальной и культурной экологией. В то же время приведенные описания свидетельствуют о разном подходе людей к организации своей среды обитания. Люди и среда страдают в большей мере, когда во главу угла ставятся экономические выгоды. Ситуация меняется, когда высшим критерием организации среды обитания и ее «экологии» становится красота., The essay is based on a description of three geographical locations with which significant events in the author’s life are associated. All these locations are in one way or another connected with economic activity, which has an increasing influence on cultural and natural environments. The author believes that all three examples show that all ecology is now social and cultural ecology. At the same time, the three places indicate a different approach of people to the organization of their environments. People and the environment are more affected when economic benefits are paramount. The situation changes when beauty becomes the ultimate criterion for the organization of the environment and its “ecology.”

In the age of the Anthropocene, ecological thinking needs to go beyond the opposition between humanity and nature and instead be based on poiesis, the human capacity to shape what has been given to us. Poiesis is traditionally thought of as referring solely to art-making, but it has the wider significance of shaping the world in response to our needs and, in so doing, shaping ourselves. The Western philosophical tradition, based on the search for eternal principles behind changing appearances, is unable to recognise the importance of poiesis, which validates the historical nature of sensory experience and the changing forms to which it gives rise. When poiesisis restored to its rightful role as the basic human mode of existence, we can formulate an ecopoietic approach to ecology, one in which the concept of aesthetic responsibility, the capacity to respond to the world in order to bring about beauty, is central. This perspective has important implications for ecological theory and practice.

La Terraformación constituye el conjunto de procesos hipotéticos de ingeniería planetaria encaminados a la modificación de las variables ambientales de un planeta, satélite u otro cuerpo planetario y para transformarlo en habitable. En este sentido, la inoculación dirigida y meditada de microorganismos capaces de desarrollarse y prosperar bajo condiciones ambientales extremas, podrían contribuir a la modificación de estos entornos. El presente artículo recaba las principales variables ambientales a modificar durante el proceso de terraformación de un cuerpo planetario como es Marte y el potencial del uso de microorganismos en este proceso. Terraforming is the set of hypothetical planetary engineering processes aimed at modifying the environmental variables of a planet, satellite or other planetary body and to transform it into habitable. In this sense, the directed and meditated inoculation of microorganisms capable of developing and thriving under extreme environmental conditions, could contribute to the modification of these environments. This article collects the main environmental variables to be modified during the terraforming process of a planetary body such as Mars and the potential of the use of microorganisms in this process.

In the 1960s, American anthropologist Gregory Bateson suggested that art can aid consciousness appreciate the systemic nature of mind and its embedment in ecology. This is precisely what A Map of Glass (2006) does: Canadian novelist Jane Urquhart dramatizes the entanglement of economy, ecology and ecopoiesis. Through the motif of the trace and through the concept of plasticity, the novel reveals that human existence is subtended by a transformative interplay between protectionist, exploitative and relativist attitudes towards the environment.