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Pollution makes some leisure activities not only possible but pleasurable, an analysis known as "polluted leisure." In this paper, I extend this analysis with case examples of leisure participants adept use of polluted spaces. This adept use suggests that some leisure participants are "enskiled" at polluted leisure, possessing an embodied ecological familiarity with polluted spaces similar to a sailor who has a real knack for getting their sea legs. I present a case example of skateboarders building formal and informal skateparks on remediated Superfund sites and brownfields to further encourage this notion of polluted leisure enskilment. I then develop this notion of polluted leisure enskilment using Guattari's "ecosophy," a way of being most suitable for our Anthropocene age, claiming that skateboarding's esthetic enmeshed in polluted space offers a lived ecosophy. I conclude with potential extensions of this research in leisure studies, spatial justice, and skate studies. [ABSTRACT FROM AUTHOR]

This research examines three thematic areas: philosophy, education, and ecology. It aims to be an interdisciplinary study, fundamentally based on the importance of the philosophy of environmental education and the practical implications that it can have. The problem of the contemporary hylomorphic production approach is first examined and then educational solutions are outlined towards a holistic understanding of the environment and of producing with it and not on it. By environment, in research, we also mean the human being because this is only one of his many appendages; therefore, as such, we try to relocate him to a non-privileged place (a place where he has been autonomously placed for centuries). It aims to be a militant study towards a different anti-anthropocene educational approach that finds its paradigm in the "Green Schools" of Bali, as we will see in the conclusion. [ABSTRACT FROM AUTHOR]

This article describes the possibilities of art workshops which have been conducted in Fukushima Prefecture that were affected by the earthquake, tsunami, and nuclear power plant accident on March 11, 2011. In coastal areas, many people experienced unexpected domestic migrations/relocations and unwelcome changes in their lives due to the disaster, moving multiple times and living in a state akin to drifting. In these workshops, participants recalled their history and context, created artwork as their navigational chart of life while rebraiding individual narratives with images, memories, and recollections that associated with objects as a part of hyperobjects of tsunami and nuclear disasters. For their complicated situation after the disaster, the workshops provided the opportunities to negotiate with objects as non-human things which have a longer lifespan than humans. It became the activities supporting peoples who lost the continuity of their lives with their hometown. These recovery and support programs through art workshops will be an ecosophic approach based on non-discursive, aesthetic, and ethic means to change the human-centric dominant paradigm. [ABSTRACT FROM AUTHOR]

Copyright of Arte, Individuo y Sociedad is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

While biomedical paradigms may pathologize depression, there is much critical potential in disclosing the disposition as a more complex, material, and ecological entanglement. In this performance, I draw upon a method of collage to demonstrate how "plot holes" between critical autoethnography, visual art, poetry, and speculative theorizing help reflect my ecology of depression. Theoretically cohering the performance is geotrauma, which traces affective dispositions across deep time and space, rendering depression a condition of the cosmos. Content warning: this writing contains discussion of suicide. Anyone in need of help can reach the National Suicide Prevention Lifeline at 988 or SuicidePreventionLifeline.org. [ABSTRACT FROM AUTHOR]

Introduction: This research aims to analyze Virginia Woolf (1882-1942)’s Orlando: A Biography (1928) based on environmental narrative, egalitarian philosophy and ecosophy to criticize anthropocentrism. The theoretical framework is mainly based on Arne Naess’s philosophies of egalitarianism and ecosophy which show how Woolf, through environmental narratives, clarifies the significance of nature and environment. Naess believes that a systematic discipline in terms of philosophical view is essential to develop interconnectedness between humans and nature or ecological system. He assumes that self-realization is linked with ecological awareness, then knowing ecology or ecologism leads to ecosophy. In the novel, Orlando, as the main character, reaches a kind of ecological self-recognition and egalitarian tendency. When she is among gypsies, she is drawn to the eyecatching beauty of nature and she knows that how humans can be attached to nature without pay attention to their anthropocentric interest. The article finally indicates that how all living beings, including humans are respectful and humans are not unique species and must not spoil lands and nature to satisfy their own desires. Background of the Study: This study focuses on Orlando: A Biography and it is framed to investigate the novel by illustrating the environmental narrative through egalitarian philosophy and ecosophy. It also demonstrates that how humans seek the value of life, and their happiness and satisfaction. Virginia Woolf, as a British novelist, in Orlando ponders the various effects of time, from fifteenth century to the turn of the nineteenth century, on nature and environment. Woolf’s fictional character is subjectively a symbol of highlighting the egalitarian culture via environmental narratives. Woolf has utilized the natural world to portray the significance of its trouble created by humans. Therefore, she puts a lot of stress on nature, environment, and non-humans in her works. She can be regarded as a philosopher who has developed egalitarian culture designating respect for all the living beings and she struggles to show the interaction between humans and the earth that should be modified in a better way. Methodology: The present study applies the egalitarian philosophy and ecosophy which are categorized in the theory of ecocriticism. Ecocriticism is an interdisciplinary study that concentrates on common grounds, relationships and affiliations exit between two different fields of study: ecology and literature. Arne Naess who is an eco-philosopher and ecocritic by turning to ecocriticism announces that the relationships between humans and nature can be possible by increasing ecological wisdom and awareness. Naess relies on biospherical egalitarianism that is to consider the environment as an entity that has its right to be safe. He believes that the rights of the environment are as important as human rights. The species’ equality is proposed by Naess. He comes to conclusions that all living beings must live on the planet earth without spoiling one another’s benefits and rights. As a result, this study illustrates how Naess as an ecocritic attempts to modify the interaction of humans, nature, and environment. Conclusion: Orlando is Woolf’s attempt to reveal how nature and environment have the same rights to be kept alive. Woolf uses environmental narrative to show the right place of humans in nature. She criticizes anthropocentrism and challenges the anthropocentric views through her narrative. She thinks that people need the ecological awareness to reach an egalitarian perspective not to hurt nature and environment any longer. [ABSTRACT FROM AUTHOR]

This article aims to uncover ‘eco-maqāṣid’, an Islamic legal philosophy related to environmental awareness. Using a multimodality approach, the study begins by understanding the textual and visual meaning of climate change campaigns with Islamic themes on the @greenpeace.id Instagram account. The data were further explored through ecolinguistic studies to reveal The Stories We Live By, Ecological Philosophy (ecosophy), and Maqāṣid al-Sharī’ah. The findings show that the type of story constructed through the representation of the relationship between images and text is predominantly in the category of Salience, highlighting the importance of maqāṣid principles to environmental aspects. The principle of hifz al-nafs supports the promotion of environmental sustainability to protect Muslim health from the impacts of climate change. Hifz al-māl plays a role in the efforts of mitigation and adaptation to the threats of climate change to protect the assets and economic well-being of Muslim communities. Hifz al-nasl is related to the sustainable prese­­­rvation of Islamic rituals, holidays, and cultural traditions. Meanwhile, hifz al-dīn is reflected in the endeavor to care for the environment as a religious duty manifested from Quranic verses and Hadith. Hifz al-‘aql resonates with strengthening environmental education through Ulama advice and Islamic ethics. Finally, all ḍarūriyyāt al-khams advocates for the protection of all elements in nature. This integration of maqāṣid into ecosophy illustrates how Islamic principles guide environmental management against climate change, creating a framework called ‘eco-maqāṣid’.

Based on the ecosophy of “diversity and harmony, interaction and co-existence”, the present study analyzes the characteristics of the attitude system of news reports on the adventures of China’s wandering elephants in China Daily to investigate whether the reports belong to ambivalent or beneficial discourse from the perspective of ecological discourse analysis. The findings show that judgement and appreciation resources are more frequently used than affect resources; negative resources are fewer than positive ones but some negative resources also have positive functions; more attention has been paid to human protection measures than to animals; besides, beneficial discourse accounts for the highest proportion, which shows China’s concept of ecological civilization. Based on the above analysis, suggestions are proposed for news discourse in communicating China’s ecological civilization: showing personal rather than general emotional experience in animal protection to express Chinese people’s love and concern for animals, appreciating positive emotions and the mutual helping behaviour of animals to express ecological consciousness indirectly, and taking full advantage of the links between affect, judgement and appreciation to express the moral judgement.

Ecological life choices, influenced by the individual morality-driven reflection on nature, ecosophy, seems to be a perfect embodiment of Charles Taylor’s strong evaluations. The purpose of the following text is to establish the linkage between these two, seemingly entirely separate concepts, which have never before been brought side by side. The article portrays ecosophy as a possible part of the strong evaluations. It also indicates the relationship between the theoretical and practical dimension of the two concepts, which not only have the possibility of coexisting within the same person, but also mutually reinforce each other’s realizations. To explore the issue, I primarily used selected publications by the authors mentioned in the title: Arne Naess and Charles Taylor. It was the analysis of these works that led me to the thesis of the application of one term in the other and to the final conclusions and doubts. The latter, concerning, among other things, the differences in the understanding of particular words used by the two contemporary philosophers, will become a trigger for further consideration of the applications of strong evaluations. These doubts will also open the door to a discussion of ecosophy on a different ground than up until now.

Our current era of crisis and neo-fascist revanches (see Lawtoo 2019) is rife with desires-driven mimesis, and more specifically, mimetic resentment or conflictual copycat behaviour. Traditionally conceptualised in relation to ressentiment, mimetic resentment (see Nietzsche [1887]2006; Girard [1961]1965, [1977]1992, and [1978]1987) is seldom analysed as a somatechnical phenomenon that meshes the corporeal and the technological (Sullivan 2005; Pugliese and Stryker 2009; Sullivan and Murray 2011), involving pre-personal and affective micropolitics, as well as social and environmental macropolitical characteristics. This article therefore seeks to map out resentment's contemporary somatechnics by attending to its violence-engendering micropolitics in addition to the macrolevels of the permacrisis times it is said to be operating in. The burgeoning environmental crisis that is currently unfolding against the backdrop of these permacrisis times furthermore indicates that such a mapping exercise must consider both the micro- and macropolitical nuances of how zoē/bios classifications and resultant gaps between non/human actors are created and sustained. Finding such a nuanced eco-focused framework in Deleuzoguattarian philosophy (see Deleuze [1969]1990; Deleuze and Guattari [1980]2005; Guattari [1989]2000 and [1992]2002), as well as contemporary critical new materialist thought (see Cooper 2008; Braidotti 2013; Haraway 2016; and Yusoff 2018), we first examine these permacrisis times before presenting a critical cartography (Braidotti [1994]2011; Deleuze and Guattari [1980]2005) of the contours of mimetic resentment's violent micro- and macropolitical somatechnics, to then explore several eco-focused Deleuzoguattarian and critical new materialist pathways that could lead us out of the spiralling vortex of violence that characterises this time of planetary trouble. [ABSTRACT FROM AUTHOR]

In August 2023, Japan began to discharge the first nuclear wastewater, bringing about serious damage to the Marine ecological environment, which has attracted considerable media attention internationally. Drawing on the transitivity in Systemic Functional Linguistics and influenced by the ecosophy principles of "diversity and harmony, interaction and coexistence", this study uses UAM Corpus Tool software to annotate and conduct ecological discourse analysis of the news reports on Japan discharging nuclear wastewater in China Daily. The results show that the action process represents the largest share (67.38%), and then the relational process (11.89%) and the communicative process (9.59%). The mental process takes up a smaller share (5.41%), while the existential process (1.8%) and the behavioral process (0.33%) have the smallest proportions. Through the analysis of the components of each annotated process, it is found that when the agent in the action process, the identified subject in the relational process, the communicator in the communicative process, and the sensor in the mental process are all Japan or the Japanese government, the discourse exhibits a negative ecological orientation. Conversely, when these components refer to other Asian countries, a positive ecological orientation is presented. The above research reveals the types of transitivity processes in news discourse and the ecological meanings represented by each process, disclosing the hazards of nuclear wastewater and providing insights for promoting the harmonious development between humans and nature. [ABSTRACT FROM AUTHOR]

The publication of Jungle Nama (2021) marks a new turn in Amitav Ghosh's poetics. The author moves from his own studies in environmental humanities to question the aesthetics of the novel and to reevaluate the vitalism of peasants' traditions, which he opposes to Western rationalism. With Jungle Nama the author turns to verse and myth to admonish and set an example of respect for the non-human. From an aesthetical viewpoint, Ghosh transposes the narrative from the traditional Bengali versions to the language and media of world literature and world arts. The result is what we call the Jungle Nama Project, where visual art, music, literature, philology, and drama come together to disrupt the epistemological dominance of the Western forms. [ABSTRACT FROM AUTHOR]

Copyright of Al-Manahij: Jurnal Kajian Hukum Islam is the property of UIN Saizu Purwokerto and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The climate crisis, migration and urbanization may appear as three separate crises, but under Sheller's paradigm of Mobility Justice, they become part of a coherent whole that should be tackled as a single, complex and interconnected predicament. This paper observes rhetorical strategies employed in texts about the climate crisis, about cycling advocacy and about the "climate lockdown" conspiracy theory, which developed in Oxford, UK, in 2023. The metaphors, deictic pronouns and identity categories used are the main discourse features analysed through a qualitative approach, showing how mobility-related issues are often discussed through spatial metaphors, while deictic pronouns play a central role in the creation of identities. The findings are employed to contribute to the beneficial reframing of mobility-related discourses, whether global or local, and to react to climate inaction. The overall aim of this approach is to reveal the links between discourses about the climate crisis on a global scale and those on a local, urban scale concerning urban mobility policies. The prism through which both global and local discourses are observed is that of space and access to mobility. The aim of this investigation is to identify new patterns of language that can help us finding "new stories to live by". [ABSTRACT FROM AUTHOR]

Relationship between literature and ecology has a long tradition. Scholars and researchers have often carried out studies to explore ecological concerns of the writers in literary texts. Nature is the source of our life. However, the mindless exploitation of the Earth for unlimited human needs is indeed a great threat to the planet as a whole. Humans should not think that they are the only creatures to live and dominate other biotic and ecological systems. Sustainable development can only bring peace to the environment and the humans though industrialization and modernization are also essential for a better society. Ecocriticism as a mode of study interprets the literary texts to explore the visions embedded in them. It draws on theoretical insights and precision of ethics, ecosophy, environmentalism, Anthropocene, Apocalypse, Deep ecology, and posthumanism for a worthwhile analysis and interpretation of literary texts. This paper is an effort to discuss a historical and conceptual understanding of ecocriticism, and how it can be a useful method of study of texts representing environmental issues. Ecocriticism is a tool for environmental discussion, designed to analyse the text's orientation both to the world it imagines and to the world in which it takes shape. As far as the question of environment and sustainability is concerned, literature raises a lot of issues to determine the ecological problems of our society due to the faults in our knowledge systems and the prevalent traditions. In this paper, we have referred to the ideas and arguments of William Rueckert, Greg Garrard, Rachel Carson, Stewart Lee Udall, Lawrence Buell, Donald Worster, Ursula K. Heise, Paul Crutzen, Arne Naess, Barry Commoner, Aldo Leopold Rosi Braidotti, Cary Wolfe, Jonathan Bate, Neil Carter, Cheryll Glotfelty, Paul W. Taylor and so on to work out a conceptual framework for fruitful interpretation of literary texts. [ABSTRACT FROM AUTHOR]

Copyright of Pixo: Revista de Arquitetura Cidade e Contemporaneidade is the property of Pixo Revista de Arquitetura Cidade e Contemporaneidade and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The metaverse is a burgeoning technological domain, ranging from data-driven algorithms to advanced artificial intelligence. Immersive virtual reality does not reflect the ecological crisis in fictional worlds through interactivity. In the footsteps of Félix Guattari, this article elaborates on ecological thinking in three categories, each of which reflects the ecological risk and potential positive improvement of the metaverse. In the first category, environmental ecology, the article argues that the technological infrastructure of the metaverse is intensely power-consuming and materialises data and information fluxes. Moreover, the structure of digitised societies promotes intangible production. In the second category, social ecology, it argues that cognitive capitalism further stimulates consumerism because of big data classification and user-targeted algorithms and further amplifies climate change due to the empowered logistics industry. Additionally, capitalism causes continuous competence in the culture industry, leading to a high elimination rate of device production and low efficiency of intellectual labour. In the last category, mental ecology, the article argues that by precisely targeting users, the attention economy of the metaverse empowers individuals who are eager to pursue valorisation. These digital dwellers overlook ecological issues and the foundations of their virtual lives. In the posthumanist approach, humans are flattened by capitalism and become surplus value as natural forces. Humans' minds are alienated from the idea that nature and humans coexist. Instead, the metaverse is directed toward individual power that immerses itself in a capital-driven network of information technology. This article proposes the merit of forming a nature-culture continuum to promote an ecological ideology in the metaverse. On the one hand, the nature-culture continuum of the metaverse spreads ecological knowledge and praxis via interactivity. On the other hand, the key mediation of nature-human metabolism through human labour contributes to environmentally friendly products, which cultivate an ecological culture of consumerism. Thus, the metaverse functions in a posthumanist context that consumes nature and humans for profit; however, the metaverse can also arouse thoughts of sustainability. [ABSTRACT FROM AUTHOR]

In 2023, Montreal's Cité-des-Hospitalières was the site of a unique cultural mediation workshop entitled In-Cité. Guided by a trio of dance artists, and accompanied by an original soundscape, this in situ workshop invited participants to experience the space through physical sensation, making heritage and memory visible, palpable and audible. Composed of field recordings, vocal music and testimonials gathered by the artists, the sound design punctuates, amplifies and mediates the experience. Weaving together their experience and the project's theoretical foundations, Germain Ducros and Philippe O'Brien share the principles of the sound design of In-Cité, and the reflections unearthed by this experience. [ABSTRACT FROM AUTHOR]

Background: Childhood, adolescent and young-adult (AYA) cancer survivors often experience health problems due to late or long-term effects of their cancer or the treatment thereof. The general population gains health benefits from immersion in nature, and nature-based programmes seem to be an intervention that can promote health among childhood and AYA cancer survivors. Objective: To explore the impact of the WAYA wilderness programme on the health of childhood and AYA cancer survivors. Methods: The study had a qualitative approach, with data from individual interviews (n = 18) 3 months after completion of the WAYA programme. In addition, case report data was collected during follow-up talks (1, 2 and 12 months after the programme) (n = 19). The WAYA programme consisted of an 8-day expedition, followed 3 months later by a 4-day base camp. The programme included activities such as hiking, backpacking, kayaking, rock climbing, bushcraft and mindfulness. Data was analysed according to a qualitative content analysis. The consolidated criteria for reporting qualitative research (COREQ) were followed. Results: An overarching theme was identified: "Personal growth from challenges in nature supported by deep connections with others". In 4 additional themes, participants' experiences describe how deep personal connections arose, as they developed a feeling of being able and competent in nature. Nature provided a space that supported relaxation and respite from everyday challenges and stimuli, which also led to an experience of being more connected to nature. Conclusion: The WAYA programme was experienced as being of support to childhood and AYA cancer survivors. The programme provided them with skills and tools to be safe in nature. When connected to nature, the participants developed trust and self-confidence, personal growth, relaxation and recovery from stress. Their engagement in outdoor activities continued after completion of the programme, when they returned to everyday life at home. [ABSTRACT FROM AUTHOR]

Challenging the ontological dualism of being and thing, the article underscores the constant movement of "energy" between these two categories by reading Amitav Ghosh's The Living Mountain within the paradigms of New Materialism, Shakta -Tantra and an eco-theological conceptualization of "energy". Drawing on several post-secular philosophical ideas like "ecosophy" and "cosmotheandric spirituality", it explores the alternative, Indigenous modes of communication with and through the divine Earth, which were gradually destroyed by seductive capitalism, resulting in eco-theocide and environmental disaster. This mode of eco-theological conversation with "material" nature diverges from the discourse of sustainable "conservation" used by late capitalism to underplay the history of ecological injustice. Finally, this article also plans to situate Ghosh's The Living Mountain within the living traditions of mountain worship prevalent in different parts of India. [ABSTRACT FROM AUTHOR]

For Mary Niles Maack the ethics of care was central to librarianship. She viewed it as foundational to libraries' history and mission of providing equal access and services to everyone. While there is much disillusionment today about progress collective living conditions and the future of the earth we need to rethink the ethics of care in libraries with new perspectives on the vulnerabilities of patrons (caring about) ways of responding to the needs of vulnerable beings (care receiving) and the consequences for librarians of developing appropriate skills and responsibilities (caregiving and caring for). In this article I look at these issues to see how they are already reflected in current library practices and services with an emphasis on their development in francophone countries. I observe that the increase in scope of the ethics of care from a human perspective to a living perspective opens new ways for libraries to be ethical political safe and yet also subversive places. By extending the ethics of care to all sentient beings in listening to everyone's stories and giving them a voice in preserving these narratives in their catalogs librarians promote a profession dedicated to the equal treatment of all. [ABSTRACT FROM AUTHOR]

The paper attempts to unravel newer ecosophical dimensions of posthumanism through the textual analysis of Ottupulackal Velukkuty Vijayan's The Infinity of Grace (1987/1999). Posthumanism, a dynamic field of inquiry generally explored in the current context of "bio-, nano-, neuro- and info- technologies" also refers to what Rosi Braidotti calls an "enlarged sense of interconnectedness between self and the other. " Braidotti, while reinventing the posthuman subjectivity, bases it on an ecosophy that merges technological, geological, and biological dimensions. In this context, the paper argues how the spiritually rooted Indian environmental philosophy offers new perspectives to look at Braidotti's relational model of ecosophy through the analysis of the chosen text. Using Braidotti's theoretical concepts, zoe-centrism, symbiotic becoming, and nomadic subjectivity, this paper presents insights into the formation of individual subjectivity through the characters' interaction with their physical and mental environments and its rootedness in Indian environmental philosophy. In doing so, the study reveals a guru-shishya trope, a trope that generally depicts a mentor-disciple relationship among the nonhuman and human entities. By focusing on this trope, the role of Vijayan's writings in contributing to the expanding eco-philosophy ofposthumanism may be foregrounded. [ABSTRACT FROM AUTHOR]

The climate crisis, migration and urbanization may appear as three separate crises, but under Sheller’s paradigm of Mobility Justice, they become part of a coherent whole that should be tackled as a single, complex and interconnected predicament. This paper observes rhetorical strategies employed in texts about the climate crisis, about cycling advocacy and about the “climate lockdown” conspiracy theory, which developed in Oxford, UK, in 2023. The metaphors, deictic pronouns and identity categories used are the main discourse features analysed through a qualitative approach, showing how mobility-related issues are often discussed through spatial metaphors, while deictic pronouns play a central role in the creation of identities. The findings are employed to contribute to the beneficial reframing of mobility-related discourses, whether global or local, and to react to climate inaction. The overall aim of this approach is to reveal the links between discourses about the climate crisis on a global scale and those on a local, urban scale concerning urban mobility policies. The prism through which both global and local discourses are observed is that of space and access to mobility. The aim of this investigation is to identify new patterns of language that can help us finding “new stories to live by”.

Rethinking our Relationship with the Earth. Ecosophy and Cosmotheandrism in Raimon Panikkar This paper analyses the perspective of Raimon Panikkar, an eminent 20th century philosopher and theologian known for his intercultural approach and his contribution to interreligious dialogue. Drawing on his experiences and training in different cultural contexts, the paper highlights how Panikkar created a fruitful understanding between Eastern and Western traditions. This cross-cultural background is crucial for understanding his concept of “cosmotheandrism”, which challenges conventional dualistic categorisations of reality by integrating divine, human and cosmic dimensions. Particular attention is given to his critique of technocratic worldviews and his proposal of “ecosophy”, which implies a holistic approach to nature, which sees unity in diversity and emphasises the importance of the relationship and interconnectedness between all aspects of life. The underlying aim of this paper is to bring out how non-duality and relationality in Panikkar's thought offer a revolutionary perspective on spirituality, religious practice and our relationship with the cosmos, emphasising the need for a change of mindset that accepts the complexity of reality and recognises the sacredness in every manifestation of life. Through an analysis of Panikkar's ideas, the article explores how a cosmotheandric approach can help solve the ecological, economic and political crises of the contemporary world, inviting a deeper understanding and care for nature.

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This article focuses on the aesthetics of the psychedelic experience. Aldous Huxley's Doors of Perception remains one of the few studies that investigates the aesthetic dimension of the psychedelic experience as profoundly meaningful as such, because it gives direct attention to the nonhuman otherness of the universe that is hard to describe in words, but that can be felt and sensed. Similarly, Deleuze and Guattari have investigated psychedelics as a perceptual, aesthetic, phenomenon. They argue that psychedelic aesthetics offers an experience at the limits of perception to the point of ultimate abstraction of geometric figures and grains. Drawing upon the works of two experimental filmmakers from two different generations and backgrounds, Philippe Garrel's enigmatic Le Révélateur (The Revealer, 1968) and Morgan Quaintance's thought-provoking Surviving You, Always (2021), the borders of the perceptual field by cinematographic means will be investigated. These works are exemplary of how the nonhuman perception of the camera, its 'bodies without organs', and its affective intensity evoke a psychedelic, mind-revealing, experience and an ethics of – in Deleuze's words – 'becoming not unworthy of the event'. [ABSTRACT FROM AUTHOR]

The claim that environmental virtue ethics (EVE) is anthropocentric appears inherently aporetic since it implies that either anthropocentrism is virtuous or the whole environmental issue is anthropocentric, thus translating vices into virtues or vice versa. Another interpretation is that both the environment and humanity are thought with a vicious conception of centeredness. Conversely, if centeredness is rightly addressed and humanity and its environment are considered as one and the same issue, the focus on anthropocentrism should also be different. By drawing on Felix Guatttari's ecosophy, this paper proposes that EVE needs to be based on a philosophical understanding of agriculture. Thus, agriculture is the organic and epistemic matrix of our relation to the environment and not merely a section of an abstract environment nor one economic area among others. The environmental crisis is primarily a crisis of humanity within its agricultural matrix. To be an environmentally virtuous human being, a requirement is to face again the burden of our absolute need for food and for fruitful cooperation between farmers and plants, not only animals. This paper discusses the importance of plant ethics and plant topology to understand the specificities of the agricultural matrix. The emphasis will be placed on plant-centered virtue ethics and reframing anthropocentrism by drawing on transdisciplinary conversation with plant practitioners in the context of a research action project. [ABSTRACT FROM AUTHOR]

The global pandemic has pushed many of us to online streaming services. A particular genre in these services is the 'end of the world' science fiction film, in and through which the speculated results of processes such as climate change are depicted. CGI technology is frequently deployed to create images of the end of the world, which is a backdrop to the narrative of, 'saving ourselves amidst the ruins'. This philosophy of education essay will critically examine ten films in order to: Explain how 'the end of the world' images connected to processes such as climate change, obscures and displaces attention from the real, scientifically proven processes that are not so entertaining, but are still deadly. The images are created by capital and its machines for audience attention and have little to do with real social change. Science sits in an ambiguous position in this paper in that the real processes of climate change proven by science may be funded by capitalist mechanisms that can also be their cause. Introduce a reformulated notion of ecosophy from the work of Félix Guattari, Murray Bookchin, Arne Næss and Andre Gorz. This essay will suggest that ecosophy has the potential to teach the underlying split between depictions of the end of the world through the capitalist machine and the real social change necessary under climate change. Ecosophy is in the context of this essay a specific conceptual construction designed for teaching about climate change through cinema. [ABSTRACT FROM AUTHOR]

Textbooks may reflect a certain ecosophy through the linguistic elements of the content that significantly influences students' values. This analysis selected 88 discourses from the reading sections of Communicative English for Chinese Learners (Integrated Course), from Books 1 to 4, designed for undergraduate English majors. Based on Systemic Functional Linguistics, the title and the illustration of the reading sections are analyzed to ascertain whether the ideology they reflect is in accord with the ecosophy, that is, the harmonious coexistence of humans, nature, and the development of society. After conducting a textual analysis, all multimodal discourses that can reflect clear ecosophy conform to this idea. Concerning illustrations, seven of them are at variance with the ecosophy. As for the analysis of the logico-semantic relations between image and text, only three discourses are found at variance with the ecosophy, but in actual pedagogical context, these three discourses aim to arouse the thinking of the audience about people's inappropriate conduct and arouse their ecological consciousness. [ABSTRACT FROM AUTHOR]

This theoretical paper mobilises a multi-modal figuration - octo-aesthetics - to argue for a transversal approach to HE (higher education) pedagogies appropriate to times of uncertainty. Using the eight independently thinking arms of the octopus as a guide, I deploy eight interrelated conceptual thinking aids to outline the relevance of an ethico-aesthetic paradigm to HE in times of individual, social, and environmental crisis. Deployed as speculative thinking aids, these octoaesthetic figurations - schizoanalysis, bewilderment, shimmer, ecosophy, ecologicity, holobiont, trans-corporeality, and geontology - reclaim 'vision' and 'objectivity' from the disembodied allknowing gaze of 'Man' and queer the central, and often unquestioned positions of privilege accorded to this viewpoint in humanist education systems. Calling into question anthropocentric binary/separatist humanist logics and assumptions of objective mastery, octo-aesthetic figurations reveal the onto-ethical outlines of a transversally situated learning modality that defies objectifying majoritarian modes of thinking/learning that are no longer appropriate to pedagogies in times of ecological calamity. [ABSTRACT FROM AUTHOR]

The article presents a review of the book “Eco-Translation: Translation and Ecology in the Age of the Anthropocene” (2017) by Michael Cronin, Professor of Translation Studies at Trinity College Dublin. The author of the book considers translation as a complex of ideas and practices occupying the central place in the study of the human-nature relationship in the context of anthropogenic climate change. At the same time, translation becomes a metalinguistic communication tool. According to the author, such complex issues as food security, climate justice, biodiversity loss, depletion of water resources, energy security, linguicide, ecomigration, fair distribution of resources, and global monocultures will be in the focus of attention of researchers and practitioners of translation in the 21st century. It is noted that the book may be of interest to specialists in the field of linguistics, linguistic ecology, translation studies, philosophy, political philosophy, philosophical anthropology, as well as a wide range of people interested in environmental issues.

This article examines the relevance of Guattari’s ecosophy and Gandhi’s ecophilosophy to provide an ontological response to environmental (in)justice in the Indian subcontinent in the context of Anthropogenic climate change. Considering what it signifies to live in the Anthropocene, it engages with the Guattarian idea of emancipation and the Gandhian concept of swaraj to understand the ethics of justice in the new climate regime. Through these intellectual encounters, this article develops an ontological framework for addressing the question of human agency in the Anthropocene considering the long history of decolonization in South Asia which was largely shaped by Gandhi’s idea of swaraj. To facilitate engagement across diverse philosophical cultures for the purpose of decolonizing the Anthropocene, this article seeks to understand possible points of alliance between Guattarian ecosophy and Gandhian ecophilosophy. This cross-cultural conversation becomes pertinent when neoliberal capitalism is radically transforming the lives and landscapes of the planet, reconfiguring the registers of what Guattari (2000) has called the three ecologies: namely those of the environment, social relations and human subjectivity. This cross-cultural confluence of philosophical ideas unveils how the ecologies of both humans and nonhumans are globally reconfigured according to the logic of neoliberal capitalism. Therefore, this article seeks to conjoin Guattarian ecosophy and Gandhian ecophilosophy to understand environmental (in)justice in the Indian subcontinent in the context of anthropogenic climate change. Reflecting on Gandhian ideas with the help of Guattarian ecosophy would help us understand the detrimental effects of the colonial Anthropocene. The condition of the Global South is still deeply colonial, which is marked by economic inequality and social injustice. Therefore, engaging with Gandhi and Guattari in the Anthropocene is a task of radical ecological imagination. This article elaborates on this project of radical ecological vision by drawing their philosophical contributions. Biografía del autor/a Levin Ishtiaque Ahmed, Centre for the Study of Social Systems, Jawaharlal Nehru University. Ishtiaque Ahmed Levin is a Ph.D. Candidate in the Centre for the Study of Social Systems (CSSS), School of Social Sciences, Jawaharlal Nehru University, New Delhi, India. His doctoral research seeks to understand recent theoretical debates on the Anthropocene in the context of South Asia. His research areas include Critical Anthropocene Studies, Decolonial Studies, Environmental Justice, Political Ecophilosophy, STS, Indigenous Studies, Environmental Humanities, and Posthumanism.

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Copyright of Cuadernos del Centro de Estudios de Diseño y Comunicación is the property of Cuadernos del Centro de Estudios de Diseno y Comunicacion and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Abstract Building upon previous research on the therapeutic object, specifically the objet re-petit-ive abc, which draws from Lacan, Winnicott, and Guattari, I explore the generation, contribution, and erosion of knowledge in the so-called smart city. I will investigate how digital pedagogical objects, functioning as transitional objects, can serve as therapeutic purposes both within and outside institutional settings. I examine the notions of the dérive and psychogeography and compare them with Bernard Stiegler’s concept of the “journey of knowledge” and then delve into the curation of “negentropic forms of knowledge” and the mnemonic technique of the dérive. Taking ecological and ecosophical perspectives into account, I consider mnemonic techniques as a means to critically reflect upon the urban landscape and its transformation into a technical milieu. My overall goal is to contemplate the possibility of a Stieglerian and/or Guattarian détournement (philosophical hijacking) of the smart city. [ABSTRACT FROM AUTHOR]

Nordic Animism has become one of the more significant new theologies within the modern Pagan and Heathen community. Based on a counter-reading of earlier, often colonial, interpretations of religions that was perceived to belong to a more primitive form of religion, modern forms of Animism see in these religions a more holistic approach to existence that it is argued is needed to counter the coming ecological crisis the world is facing. This article presents how Nordic Animism is based on a reception of Animism and Pagan religions that dates back to the 19th century and how this reception has been reimagined to create a meaningful spiritual narrative for the Heathens of the 21th century.