Academic literature on the topic 'Anthropocène – Philosophie'
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Journal articles on the topic "Anthropocène – Philosophie"
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Barnett, Joshua Trey. "The Ecological Awareness of an Anthropocene Philosopher." Environmental Communication 12, no. 7 (July 16, 2018): 989–93. http://dx.doi.org/10.1080/17524032.2018.1494940.
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Hamilton, Scott. "The measure of all things? The Anthropocene as a global biopolitics of carbon." European Journal of International Relations 24, no. 1 (December 22, 2016): 33–57. http://dx.doi.org/10.1177/1354066116683831.
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We are now told to welcome ourselves to the Anthropocene, a new geological epoch where humanity is ‘literally making’ the planet (Dalby, 2014). Yet, the underlying philosophical foundations of this human-made epoch remain relatively unexplored. This article makes a new contribution by problematizing the Anthropocene using the philosophies of Arendt, Foucault and Heidegger. It argues that the Anthropocene is a new and global form of biopolitics that asserts the essence of all (human) life and industry — the carbon atom — as the measure and centre of everything. When Nature is pre-reflectively projected, quantified and conceived as a calculable and carbonic human construction, then every thinkable object becomes related back to the human as its creator and steward. This is argued by tracing the entwining of computerized general circulation models, nuclear technologies and Earth system science, as well as by critiquing applicationist uses of biopolitics and governmentality in International Relations. What emerges in the Anthropocene, therefore, is an implicit yet powerful form of subjectivism ranging from atomic to global scales, or what is defined here as ‘relationality’. Echoing Heidegger (1977a: 27), in the Anthropocene, ‘It seems as though man everywhere and always encounters only himself’. Welcome, Anthropos, not to an epoch you are making, but to your new global biopolitics of carbon.
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Ion, Alexandra. "A taphonomy of a dark Anthropocene. A response to Þóra Pétursdóttir's OOO-inspired ‘Archaeology and Anthropocene’." Archaeological Dialogues 25, no. 2 (November 6, 2018): 191–203. http://dx.doi.org/10.1017/s1380203818000193.
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AbstractÞóra Pétursdóttir raises the point that archaeology is limited regarding what it can achieve, including the challenges posed by the Anthropocene, by a series of theoretical assumptions. She challenges the ‘traditional’ archaeological ‘key tropes’ in matters of this new epoch, namely the concepts of culture history, deep time/distant pasts, and the nature–culture divide. Instead, she proposes a number of new guiding points to orient archaeological inquiries, framed as part of the object-oriented ontological (OOO) philosophies. In reply, I claim that the use of OOO theories is rather unhelpful for addressing the topic of the Anthropocene, given that they lead to important ethical and political consequences: a fetishization of things, an abandoning of responsibility and an alienation of humans. They are also based on the confusion that analytical distinctions are in some way the ones responsible for the existence of inequalities, ecological destruction, racism or discrimination. Paradoxically, precisely through their annihilation, there is no room left for acknowledging the alterity of the past.
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CHAKRABARTY, DIPESH. "ANTHROPOCENE TIME." History and Theory 57, no. 1 (March 2018): 5–32. http://dx.doi.org/10.1111/hith.12044.
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Omodeo, Pietro Daniel. "Bacon’s Anthropocene." Epistemology & Philosophy of Science 58, no. 3 (2021): 149–70. http://dx.doi.org/10.5840/eps202158350.
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The current predicament, marked by an unprecedented environmental crisis and novel debates on the anthropic-technological transformation of the earth-system, calls for a reassessment of the historical-epistemological question of the entanglement between power, knowledge, and nature. Francis Bacon is the classical reference point for this thematic cluster – a focal point for both historical reconstructions and epistemological reflections, for both those who extol the merits of scientific progress and those who criticize the risks posed by its abuse. I begin this essay by considering Merchant’s eco-feminist interpretation of Bacon. Additionally, I briefly recount how Bacon is envisaged as a symbol of science as domination within the critique of capitalism provided in another classic, Adorno and Horkheimer’s Dialectic of Enlightenment. I also consider the flipside of the reception of Bacon in assessments of our modern scientific world, namely the empowerment-and-emancipation discourse on technology, typical of much of Marxism. In this respect, I deem it expedient to mention the knowledge-power problem in relation to the Anthropocene debate, and in particular in relation to the theme of the transformation of the world in praxeological terms. These considerations, which deal with various assessments of techno-scientific capitalist modernity, are at the basis of my final remarks on the most urgent Anthropocene dilemma, namely, whether we need more or less technoscience. This concerns the historico-political question of whether the ecological limits of growth are an intrinsic limit of capitalism.
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Drury-Melnyk, Danika. "Beyond Adaptation and Anthropomorphism." Techné: Research in Philosophy and Technology 21, no. 2 (2017): 363–85. http://dx.doi.org/10.5840/techne201711374.
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This paper attempts to bring the work of Gilbert Simondon into conversation with contemporary discourse on climate change and the Anthropocene. Though his work pre-dates the coining of the term, Simondon, with his non-anthropomorphic view of technology, is in many ways a philosopher of the Anthropocene. In this paper I contrast Simondon’s philosophy to the popular idea that technology is something we can use to adapt to the practical problems of the Anthropocene. I will begin by looking briefly at the narrative of adaptation in the Anthropocene. I will then discuss Simondon’s philosophy of individuation in order to understand why he rejects these narratives of adaptation. Next, I will look at his own ideas on the role that can be played by technology. Ultimately, I hope to describe why, for Simondon, a view of technology that centres on relation rather than on a particular view of the human subject is crucial to human life. The significance of a non-anthropomorphic approach to technology extends beyond the current ecological crisis to all manner of injustice, violence, and misunderstanding between human groups as well as the environment.
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Bińczyk, Ewa. "Idea wspaniałego antropocenu: wrogie przejęcie czy antropodycea?" Prace Kulturoznawcze 22, no. 1-2 (January 15, 2019): 31–44. http://dx.doi.org/10.19195/0860-6668.22.1-2.3.
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The idea of the great Anthropocene: Hostile takeover or anthropodicy?The article discusses claims and postulates of the so-called An Ecomodernist Manifesto, signed in 2015 by such intellectuals as Ted Nordhaus, Michael Shellenberger, Ruth de Vries or David W. Keith. Ecomodernists or ecopragmatists, as they liked to be called believe in the possibility of creating the great or at least the good Anthropocene. Their theses are subsequently confronted in the text with a strong critical response articulated in A Degrowth Response to An Ecomodernist Manifesto, published in the same year. The presentation of the discussion is additionally enriched by the analysis of other arguments, invoked by such scholars as an Australian economist Clive Hamilton, an American ecosocialist Ian Angus, an Irish expert of environmental security Simon Dalby and a French sociologist and philosopher Bruno Latour. The aforementioned researchers interpret the ecomodernist idea of the good Anthropocene as un unjustified techno-optimism, as an attempt to hijack the idea of the Anthropocene, as a kind of highly controversial anthropodicy, and as groundless technological or neoliberal optimism upheld by the privileged groups in the developed world.
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Moser, Keith. "Michel Onfray’s Decentered, Ecocentric, Atheistic Philosophy." Worldviews 23, no. 2 (May 1, 2019): 113–31. http://dx.doi.org/10.1163/15685357-02301006.
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AbstractThe purpose of this exploration is to probe the more sustainable type of thinking promoted by the oft-neglected French philosopher Michel Onfray in his latest work Cosmos. Attempting to resuscitate the long tradition of philosophical hedonism and materialism in Western civilization, Onfray proposes a different, sensual way of being in the world that he persuasively contends is paramount to the continued existence of the human race. As the philosopher himself candidly admits, Cosmos is a practical guide that could be used as a starting point for changing the way we think and live in the Anthropocene epoch.
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Cheng, Chung-Ying. "On Saving Anthropocene." Journal of Chinese Philosophy 43, no. 3-4 (March 3, 2016): 175–77. http://dx.doi.org/10.1163/15406253-0430304003.
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Colebrook, Claire. "Archiviolithic: The Anthropocene and the Hetero-Archive." Derrida Today 7, no. 1 (May 2014): 21–43. http://dx.doi.org/10.3366/drt.2014.0075.
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This essay explores three deconstructive concepts – archive, anthropocene, and auto-affection – across two registers. The first is the register of what counts as readability in general, beyond reading in its narrow and actualized sense. (This would include the reading of non-linguistic systems and traces, including the stratigraphic reading of the planet earth's sedimented layers of time that are archived in the geological record, and the reading of human monuments ranging from books to buildings). The second register applies to Derrida today, and what it means to read the corpus of a philosopher and how that corpus is governed by (and governs) proper names. I want to suggest that the way we approach proper names in philosophy and theory is part of a broader problem of our relation to what it is to read, and how readability intertwines with the human.
Dissertations / Theses on the topic "Anthropocène – Philosophie"
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Federau, Alexander. "Philosophie de l'Anthropocène : interprétations et épistémologie." Thesis, Dijon, 2016. http://www.theses.fr/2016DIJOL006.
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Depuis plusieurs décennies, une partie de la communauté scientifique observe et dénonce l’ampleur des changements environnementaux anthropogéniques. Un concept récent est issu de ces inquiétudes, qui cristallise l’idée d’une transformation planétaire durable : c’est l’Anthropocène, la proposition de définir une époque géologique nouvelle, faisant suite à l’Holocène, et qui affirme que l’homme est désormais une force géologique. Ce travail avance que l’Anthropocène pousse le dualisme moderne entre la nature et l’homme dans ses derniers retranchements. Dans la première partie, les débats actuels des géologues autour de l’Anthropocène sont examinés, ainsi que les concepts précurseurs à l’Anthropocène. Les multiples dimensions de la « force géologique » sont présentées, ainsi que les conséquences pour la protection de l’environnement. La seconde partie est interprétative. Une typologie des différentes lectures de l’Anthropocène est donnée. Les modalités de la collaboration nécessaire entre les sciences naturelles et les sciences humaines sont examinées. La question du dépassement du dualisme est analysée, en particulier par le renouvellement du rapport au temps que l’Anthropocène impose. Enfin, il est montré en quoi l’Anthropocène nous demande d’adapter nos représentations planétaires. Il n’existe pas de consensus sur la signification de l’Anthropocène, qui est une bénédiction pour les uns, l’annonce d’une catastrophe pour les autres. La thèse offre un regard philosophique et une interprétation originaux sur une question controversée d’une grande actualitéFor several decades, part of the scientific community has observed and denounced the magnitude of the anthropogenic environmental change. A recent concept has emerged from these concerns, which crystallises the idea of a lasting planetary transformation: the Anthropocene, the proposal to define a new geological epoch that ends the Holocene, and in which the human being has become a geological force. This work assumes that the Anthropocene brings modern dualism between man and nature to its extreme limits. In the first part, the actual debates from geologists on the Anthropocene are discussed, as well as the precursors. The multiple dimensions of the Ôgeological forceÕ are presented, as well as the consequences for the protection of nature. The second part is interpretative. A typology of different understandings of the Anthropocene is given. The modalities of interdisciplinary work between natural and social sciences are examined. The question of how it is possible to overcome modern dualism is analysed. A special question is to understand how the Anthropocene gives a new meaning to our understanding of time. Finally, it is shown how and why the Anthropocene asks us to adapt our planetary representations. There is no consensus on the meaning of the Anthropocene, which is a blessing for some, the announcement of a disaster for others. The thesis offers a philosophical look and original interpretation on a controversial issue of great news
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Duperrex, Matthieu. "Arcadies altérées, territoires de l'enquête et vocation de l'art en Anthropocène." Thesis, Toulouse 2, 2018. http://dante.univ-tlse2.fr/id/eprint/11360.
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À l’heure présente, la communauté scientifique des sciences de la Terre, dont les travaux permettent de définir cet âge de l’Anthropocène dans lequel nous prendrions désormais pied, se voit rejointe dans sa démarche par des intellectuels, des artistes, des architectes et/ou des activistes. Beaucoup se distinguent par leur intérêt pour l’expérience, par leur goût pour l’instrumentation, les unités de mesure, les observables, les données, les capteurs… En d’autres termes, ils font leur la nécessité de se doter d’un appareil sensible, quel qu’il soit, afin de requalifier la notion de nature. Un « art comme expérience » se présente alors en tant que connaissance par expérimentation d’une situation où l’ontologie de la relation à la nature est perturbée, altérée sinon bouleversée par l’intrusion de nouveaux êtres et par la modification conséquente de l’échelle de perception et d’action des humains. Du fait des distorsions d’échelles et de temporalités impliquées dans la notion d’Anthropocène, cette connaissance ne peut qu’être enquête. Enquête dessinant de nouveaux cosmogrammes… Si le paradigme d’un art d’investigation au sein d’écologies anthropisées prend consistance, alors il nous faudra tout réévaluer de notre approche esthétique et sensible des tremblements du monde…Considering the paradigm of the inquiry (as John Dewey's theory defines it) as a specific framework in arts and design, this research analyses the sense-making capacity of art forms in revealing the Anthropocene. Because humanity enters in the age of the Anthropocene —an age defined by all-consuming modes of production and by deep alteration of the Earth equilibriums—, this research describes the ontological modes and apparatus by which arts reconnect with Nature and felt natural environment. How do practices of art and our ways of interpreting art reflect, reverberate, contest, the ecological realities that we now face, in the age of the Anthropocene?
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Boulard, Anaïs. "Un monde à habiter : imaginaire de la crise environnementale dans les fictions de l'Anthropocène." Thesis, Angers, 2016. http://www.theses.fr/2016ANGE0005/document.
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Certains géologues s’accordent à dire que l’Holocène, l’ère géologique d’environ dix mille ans dans laquelle nous nous situons, a laissé sa place à l’Anthropocène, nouvelle couche géologique caractérisée par l’empreinte irréversible de l’activité humaine sur le monde. Cette hypothèse scientifique est corroborée par la crise environnementale qui frappe le monde contemporain et qui met désormais en doute les possibilités de survie de la planète et donc de l’humanité. Depuis quelques décennies, la culture nord-occidentale s’empare de cette réalité anxiogène en la représentant à travers des scénarios fictifs. Ces représentations, diverses et nombreuses, constituent un véritable imaginaire social de la crise environnementale. Cette étude se concentre sur cette représentation plus particulièrement en littérature. Il s’agit d’interroger, à travers l’analyse comparative de huit romans nord-occidentaux (de France, du Canada et des États-Unis), désignés comme des « fictions de l’Anthropocène », comment les œuvres fictives contemporaines participent de l’imaginaire social de la crise environnementale. Ces œuvres reprennent des motifs communs, comme la pollution ou le réchauffement climatique, mais proposent aussi d’explorer des ailleurs fictifs permettant d’imaginer des futurs possibles pour un monde en danger. Elles montrent ainsi en quoi la crise environnementale est fondamentalement liée à notre façon d’habiter le monde. C’est donc une crise de l’humain qui est dévoilée par ces fictions, lesquelles révèlent, à travers une écriture travaillée et un imaginaire puissant, l’intérêt d’une approche spécifiquement littéraire des récits sur notre survie à l’heure de l’AnthropocèneSome geologists argue that the Holocene, our current geological epoch, has now been replaced by the Anthropocene, a new geological time characterized by the irreversible impact of human activity on Earth. This scientific hypothesis is substantiated in large part by the environmental crisis striking the contemporary world. The many ways our environment is declining force us to question the current chances for the planet, and thus humanity, to survive. In the last decades, many works within northern occidental culture have been reflecting this troubling reality through fictitious scenarios. This network of numerous and diverse representations participate in building a social “imaginary” (the French concept of “imaginaire”) of the environmental crisis.This study focuses on such representation in literature by comparing eight novels from France, Canada and the United States, deeming them as « fictions of the Anthropocene ». It investigates what, in fact, contemporary fictions contribute to the social imaginary of the environmental crisis. The works this study concentrates on use common themes such as pollution or global warming, but also elaborate fictitious scenarios which imagine possible futures for an endangered world. Such works depict how the environmental crisis is related to the way we, as humans, dwell in the world. Within this context, it becomes convincingly apparent that the current environmental crisis is profoundly affecting humans individually and collectively. The elaborate writing and the corresponding imaginary of these works confirm the relevance of literary narratives when considering the question of human survival in the Anthropocene
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Jouvancourt, Pierre de. "Dire l’événement géologique : une archéologie du concept d’Anthropocène." Thesis, Paris 1, 2022. http://www.theses.fr/2022PA01H204.
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Cette thèse a pour objet d’interroger la singularité historique du concept d’Anthropocène dans le domaine des sciences de la Terre afin de répondre au problème de savoir à quel titre il peut être considéré comme un événement réflexif de la modernité. Pour ce faire, nous entreprenons une archéologie de ce concept selon trois temporalités. La première, s’étalant du XIXe siècle au début du XXe siècle, interroge le statut des énoncés savants caractérisant l’influence globale de l’agir humain. Il apparaît que l’activité géologique de l’humanité était déjà au cœur des sciences modernes. La temporalité intermédiaire de la deuxième partie montre comment le discours géologique est profondément renouvelé après la Seconde Guerre mondiale. La Terre est alors réinventée comme un environnement total au sein d’un dispositif de savoir et de pouvoir. Enfin, la troisième partie, en temporalité courte, analyse le processus de fabrication du concept d’Anthropocène, principalement dans les sciences du système Terre et dans la géologie. Résultant d’associations entre des acteurs aux projets hétérogènes, ce processus oscille entre une dynamique d’extension et une dynamique de spéciation du concept dans les normes de la géologie, qui sont bousculées par l’actualité de l’Anthropocène. Au bilan, il ressort que ce concept s’inscrit dans le long héritage du dire géologique de la modernité, mais le renouvelle profondément. L’actualité géologique définie comme une pathologie dessine en creux une norme de santé de la Terre que la politique doit s’approprierThis thesis aims to question the historical singularity of the Anthropocene concept in the field of Earth sciences, in order to determine whether it can be considered as a reflexive event of Modernity. In order to do so, we undertake an archaeology of this concept according to three temporalities. The first one, from the 19th century to the beginning of the 20th century, questions the status of statements characterizing the global influence of human action. The geological activity of humanity appears to have always been at the heart of modern science. The intermediate temporality of the second part shows how the geological discourse is deeply renewed after the Second World War. The Earth is then reinvented as a total environment within an apparatus of knowledge and power. Finally, the third part, corresponding to the short temporality, analyzes the process of fabrication of the Anthropocene concept, mainly in the Earth system sciences and in geology. Resulting from associations between actors with heterogeneous projects, this process oscillates between a dynamic of extension and a dynamic of speciation of the concept in the norms of geology, which are shaken by the actuality of the Anthropocene. In the end, it appears that this concept is part of the long heritage of the geological statements of modernity, but renews it profoundly. In the process of defining the geological actuality as a pathology, a norm of healthy Earth is drawn that politics must cease and appropriate
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Wallenhorst, Nathanaël. "Une théorie critique pour l'Anthropocène." Thesis, Rennes 1, 2020. http://www.theses.fr/2020REN1G008.
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L’Anthropocène, qui signifie la modification de nature anthropique des conditions d’habitabilité de la Terre de façon durable, met en exergue combien la modernité est marquée par une hégémonie économique, au détriment du politique. Les conceptions de l’action politique en Anthropocène sont en tension entre un désir d’accomplissement du projet prométhéen de la modernité et une approche postprométhéenne ; l’Anthropocène confronte l’humanité à une krisis anthropologique à traverser. Ce travail explore l’idée d’une consolidation du politique nécessitant une mutation anthropologique à partir d’un « entre nous postprométhéen », au fondement de la capacité à agir ensemble. La pensée politique de la condition humaine développée par Hannah Arendt est investie ici comme une ressource pour penser l’humanité à partir de la notion d’aventure humaine constituée de trois dimensions : l’hybris, le monde et la coexistence renvoyant respectivement à la logique de profit de l’homo oeconomicus, à la logique de responsabilité de l’homo collectivus et à la logique de l’hospitalité de l’homo religatus. Le geste intellectuel et politique esquissé dans ce travail s’inscrit dans le prolongement de la théorie critique : dans un même mouvement il est proposé une critique de ce qui pose problème dans notre rapport au monde et une proposition de dépassement ayant pour finalité une transformation sociale. Le geste proposé est celui d’un soulèvement et d’une consolidation anthropologique du politique à partir de la vitalisation permise par le partage d’une convivialité entre humains et avec le non humain. L’identification du convivialisme comme paradigme éducatif pour traverser l’Anthropocène est la matérialisation d’une nécessaire raison d’espérer en dépit de cet héritage de l’Anthropocène. La théorie critique proposée tente d’articuler les fonctions de résistance, de critique et d’utopie. Il importe de tenir dans l’opposition (résistance) à partir de ce qui est identifié comme problématique (critique) pour que l’avenir espéré puisse advenir (utopie). Cette théorie critique pour l’Anthropocène mobilise, en plus de la pensée arendtienne, les pensées politiques de plusieurs auteurs contemporains dont notamment Maurice Bellet, Hartmut Rosa, Andreas Weber, Dominique Bourg, Christian Arnsperger, les auteurs d’un ensemble de manifestes politiques paru ces dernières années, ainsi que les convivialistes autour d’Alain Caillé, Corine Pelluchon ou François FlahaultThe Anthropocene, which means the anthropogenic modification of the Earth’s habitability conditions in a lasting way, highlights the extent to which modernity is marked by economic hegemony, to the detriment of politics. The conceptions of political action in Anthropocene are in tension between a desire to accomplish the Promethean project of modernity and a post-promethean approach. The Anthropocene confronts humanity with an anthropological krisis to cross. This work explores the idea of an anthropological mutation of political consolidation from a “post-promethean between us”, at the foundation of the capacity to act together. The political thinking of the human condition developed by Hannah Arendt is invested here as a resource for thinking about humanity based on the notion of human adventure made up of three dimensions: the hybris, the world and coexistence referring respectively to the logic of profit of the homo oeconomicus, the logic of responsibility of the homo collectivus and the logic of the hospitality of the homo religatus.The intellectual and political gesture outlined in this work is an extension of the critical theory: in the same movement a critique of what poses a problem in our relationship to the world and a proposal for surpassing ourselves with the aim of social transformation are proposed. The proposed gesture is that of an uprising and an anthropological consolidation of politics based on the vitality made possible by the sharing of a conviviality between humans and with the non-human. The identification of conviviality as an educational paradigm to cross the Anthropocene is the materialization of a necessary reason for hope despite this inheritance of the Anthropocene. The critical theory proposed attempts to articulate the functions of resistance, criticism and utopia. It is important to remain in opposition (resistance) based on what is identified as problematic (critical) so that the hoped-for future can come (utopia). This critical theory for the Anthropocene mobilizes, in addition to the Arendtian thinking, the political thinking of several contemporary authors including Maurice Bellet, Hartmut Rosa, Andreas Weber, Dominique Bourg, Christian Arnsperger, the authors of a set of political manifestos published in recent years, as well as the convivialists around Alain Caillé, Corine Pelluchon or François Flahault
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Howell, Edward Henry. "Modernism, Ecology, and the Anthropocene." Diss., Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/460953.
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EnglishPh.D.
This dissertation studies literary modernism’s philosophies of nature. It examines how historical attitudes about natural environments and climates are codified in literary texts, what values attach to them, and how relationships between humanity and nature are figured in modernist fiction. Attending less to nature itself than to concepts, ideologies, and aesthetic theories about nature, it argues that British modernism and ecology articulate shared concerns with the vitality of the earth, the shaping force of climate, and the need for new ways of understanding the natural world. Many of British modernism’s most familiar texts, by E.M. Forster, James Joyce, Virginia Woolf, and H.G. Wells, reveal a sustained preoccupation with significant concepts in environmental and intellectual history, including competition between vitalist, holist, and mechanistic philosophies and science, global industrialization by the British Empire, and the emergence of ecology as a revolutionary means of ordering the physical world. “Modernism, Ecology, and the Anthropocene” uncovers these preoccupations to illustrate how consistently literary works leverage environmental ideologies and how pervasively literature shapes cultural and even scientific attitudes toward the natural world. Through the geological concept of the Anthropocene, it brings literary history into interdisciplinary conversations that have recently emerged from the Earth sciences and are now increasingly common in the humanities, social sciences, and in wider public debates about climate change. The dissertation’s first chapter, “Connecting Earth to Empire: E. M. Forster’s Changing Climate,” argues that E.M. Forster’s fiction apprehends the global implications of local climate change at a crucial time in environmental and literary history. By relating Forster’s Howards End and A Passage to India to his 1909 story, “The Machine Stops,” it attends to the speculative aspects of Forster’s work and presents Forster as a keen observer who foresaw not only the passing of rural England and the arrival of a new urban way of life, but environmental change on a global scale. Its second chapter, “The Call of Life: James Joyce’s Vitalist Aesthetics,” explores the connotations “life” gathers in Joyce’s early fiction and proposes a new reading of his aesthetics that emphasizes its ecological implications by pairing Joyce with his contemporary “modern” vitalism and current new materialisms. The third chapter, “Make it Whole: The Ecosystems of Virginia Woolf and A.G. Tansley,” revises critical conceptions of Woolf as an ecological writer and environmental histories of early ecology by showing how Woolf’s philosophy of nature and Tansley’s ecosystem concept run parallel and represent a shared intellectual project: advocating theories of form and of perception that navigate the tension between holist and mechanistic conceptions of nature and mind. A final chapter, “Landlord of the Planet: H. G. Wells, Human Extinction, and Anthropocene Narratives,” establishes Wells as an early environmental humanist whose ecological outlook evolved with his perception of the rapidly increasing pace of climate change and its threat to the human species. By digging into a rarely-read scientific textbook he co-authored, The Science of Life, this chapter analyzes how the natural world is managed in three Wellsian utopias and traces the development of his writing in concert with ecology.
Temple University--Theses
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Bingham, Robert. "Improvising Meaning in the Age of Humans." Diss., Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/450625.
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DancePh.D.
This dissertation is an ecological philosophy rooted in dance as a somatic mode of knowing and as a way of perceiving the world through and as movement. It is phenomenological, drawing meaning from a dedicated practice of improvisational dance and from extensive dialogue with dance and somatics artist/philosopher Sondra Horton Fraleigh. This emergent knowledge is integrated into discourses and practices addressing the relationship of the human and more than human world in the context of a deepening environmental crisis in the 21st century. Employing both somatic and conceptual ways of knowing, I investigate dance as a tool for restoring a sense of ecological kinship with nonhuman co-habitants of planet Earth. The pretext for the dissertation is the emerging concept of the Anthropocene, a term introduced by Paul Crutzen in the early 2000s which defines human activity as the dominant geophysical force affecting the movements of the Earth system, including weather patterns and chemistries of soil, air and water. This concept, while subject to debate both in and out of the sciences, highlights the entanglement of humans and Earth and calls into question anthropocentric notions placing humans at the center of the universe of significance and meaning. In light of growing challenges associated with the Anthropocene, including climate change and mass extinction, the dissertation makes a case for greater inclusion of ecological and environmental contexts in dance studies scholarship as an epistemological move towards increasing reciprocity with Earth. I argue that environmental crisis, while daunting, presents an opportunity for radical creativity in re-thinking the interconnected movements of human bodies and planet Earth. In summer 2015, I conducted a one-month, fieldwork-based interview with Fraleigh, which included verbal dialog, dancing, and exploration of the landscape of southern Utah, where she lives following retirement from university teaching. Fraleigh, whom I had known personally and professionally for twelve years since studying with her as an MFA student in the early 2000s, is a dance artist, philosopher and somatic educator widely known within and outside the academic dance community for her writing and teaching in phenomenology, dance aesthetics, somatics, and butoh. Her decades of inquiry into the nature and meaning of dance and human embodiment have consistently included questions about the relationship of humans and nature, and she has argued that humans are ecological as well as cultural beings. Through collaborative somatic and intellectual processes, we extended questions we shared about the relationship of humans with Earth through its contextualization within the emerging paradigm of the geologic Age of Humans. The dissertation is organized into two parts. Part One describes the onto-epistemological context for the fieldwork I conducted in Utah and includes background literature on the subjects of body, perception, matter and environmental ethics, followed by an explanation of the research methodologies I employed. Part Two is a phenomenological account of the fieldwork, which spirals between thick description of specific experiences and theoretical reflections on emergent meanings. Through this format, I integrate somatic and conceptual ways of knowing and illuminate dance as a mode of meaning making and response to geologic transformations taking place on Earth. By engaging dance as a tool for thinking about and with the Anthropocene, I aim to promote more scholarly inquiry into ways that dance can and does transform, heal, revitalize and aestheticize human-Earth relations in the context of a planet in crisis.
Temple University--Theses
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Piser, Gabriel A. "Appalachian Anthropocene: Conflict and Subject Formation in a Sacrifice Zone." The Ohio State University, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=osu1469120301.
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Lovelle, Taylor Patterson. "From Holocene to Anthropocene and Back Again| A Deep Ecological Critique of Three Apocalyptic Eco-Narratives in the Long Nineteenth Century." Thesis, University of Colorado at Boulder, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10809976.
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This thesis utilizes concepts of the ecocritical theory of deep ecology to elucidate non-anthropocentricism and nature’s agency as depicted by three apocalyptic eco-narratives written in the long nineteenth century: Mary Shelley’s The Last Man (1826), Richard Jefferies’ After London (1885), and M. P. Shiel’s The Purple Cloud (1901). I offer readings of these texts as “Anthropocenic” science fiction novels, building upon Paul J. Crutzen’s work on the Anthropocene, our current geological epoch. Utilizing literary, historic, and scientific rationale, I make an argument for the reframing of literary periods according to geological transformations due to human interaction with the environment and collectively term apocalyptic eco-narratives written at the time of the Industrial Revolution through today as “Anthropocenic.” In my analysis, I demonstrate how Shelley’s, Jefferies’, and Shiel’s science fiction works exaggerate environmental concerns contemporary to their respective historical moments, and I offer deep ecological interpretations of their perceptions of industrialism and pollution, specifically in and around London. I also expound upon the way in which all three novels depict nature as an active, nonhuman character with agency and intention, either inducing an ecological apocalypse to protect itself or, as in Shiel’s novel, to punish humanity for ecological crimes. My “deepist” approach attempts non-anthropocentricism whenever possible and allows a progressive, nontraditional critique of these texts primarily from nature’s perspective—not humanity’s. Particularly, this thesis is interested in how nature retakes and re-greens spaces that are polluted by human activity or abused in the interest of human consumption. Demonstrating the way in which perceptions of nature’s agency evolved through the long nineteenth century and providing historical context for Great Britain’s ecological condition, I position that these three Anthropocenic texts ultimately blame London’s industrialism for ecological devastation in and around the city and conflate natural phenomena, like volcanoes, with industrialist pollution in fictional explorations of nature’s agency and potential ability to retaliate against humanity for irresponsible environmental practices. In the last chapter, I analyze the way in which Biblical allusion is used in The Purple Cloud to both sensationalize and rationalize punishment for anthropogenic climate change as an ecological sin according to the Book of Genesis.
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Sellami, Samir Manuel. "Hyperbolic realism in Thomas Pynchon's and Roberto Bolaño's late maximalist novels : Against the day & 2666." Thesis, Perpignan, 2018. http://www.theses.fr/2018PERP0016/document.
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Starting from the notion of hyperbole as rhetoric figure and philosophical concept, my dissertation places Pynchon's and Bolaño's maximalist novels in a wider context shaped by the emergence of the Anthropocene as a new historical and geological epoch, by the return of realism in the humanities, by the renewed philosophical interest for ontological and metaphysical questions, by the possibility of a posthumanist phenomenology and by literature's 'anxiety of obsolescence' in a post-literate age. In this context, I examine a variety of literary questions (such as abundance as a modality of uncertainty, the dramaturgy of light and darkness, metaphors, ekphrasis etc.) to reveal the novels' hyperbolic structures that can nevertheless be inscribed within a realist framework. In Pynchon's and Bolaño's novels, hyperbolic doubts and linguisticuncertainty punctuate the narrative universes. If these doubts and uncertainties are over and over again vanquished by the adventurous labor of figuration, they are never fully abolished, but form the dark core of literary discourse and, after all, any linguistic actEn partant de la notion de l'hyperbole comme figure rhétorique et concept philosophique, ma thèse de doctorat analyse les deux romans maximalistes de Pynchon et Bolaño dans un contexte marqué par l'émergence de l'Anthropocène comme nouvelle époque historique et géologique, par le retour du réalisme dans les sciences humaines, par le nouvel intérêt pourl'ontologie et la métaphysique en philosophie, par le détournement de certains projets phénoménologiques de l'humanisme, et par la possibilité d'anachronisme qui pèse aujourd'hui sur le genre littéraire. Dans ce contexte, j'examine les différentes questions de l'analyse littéraire (la copia, la dramaturgie du clair-obscur, la métaphore, l'ekphrasisetc.) pour révéler les structures poétiques hyperboliques qui sont quand même inscrites dans un cadre réaliste. Ces romans mettent en scène la permanence du doute hyperbolique dans l'univers narrative et au sein même du langage, mais ils effectuent en même temps le dépassement aventureux et laborieux de ce doute sans intention de nier les incertitudesfondamentales sur lesquelles sont fondés tout discours littéraire et, à la fin, toute acte linguistique
Books on the topic "Anthropocène – Philosophie"
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Molecular red: Theory for the Anthropocene. London: Verso, 2015.
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Stoner, Alexander M. Freedom in the anthropocene: Twentieth-century helplessness in the face of climate change. New York, NY: Palgrave Macmillan, 2015.
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Zylinska, Joanna. Minimal Ethics for the Anthropocene. Open Humanities Press, 2014.
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Zylinska, Joanna. Minimal Ethics for the Anthropocene. Open Humanities Press, 2014.
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Young, Liam. Machine Landscapes: Architectures of the Post Anthropocene. Wiley & Sons, Incorporated, John, 2019.
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Weber, Andreas. Enlivenment: Toward a Poetics for the Anthropocene. MIT Press, 2019.
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Weber, Andreas. Enlivenment: Toward a Poetics for the Anthropocene. MIT Press, 2019.
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Enlivenment: Toward a Poetics for the Anthropocene. The MIT Press, 2019.
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Weber, Andreas. Enlivenment: Toward a Poetics for the Anthropocene. MIT Press, 2019.
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Polt, Richard F. H. Task of Philosophy in the Anthropocene. Rowman & Littlefield Publishers, Incorporated, 2018.
Find full textBook chapters on the topic "Anthropocène – Philosophie"
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Dutt, Priyanka, Anastasya Fateyeva, Michelle Gabereau, and Marc Higgins. "Redrawing Relationalities at the Anthropocene(s): Disrupting and Dismantling the Colonial Logics of Shared Identity Through Thinking with Kim Tallbear." In Palgrave Studies in Education and the Environment, 109–19. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-79622-8_7.
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AbstractWhat does it mean to respond to the Anthropocenes, plural, when doing science education? Specifically, can we critically engage with the Anthropocene, singular, without responding to the multiplicity in which Indigenous land and its many facets within the global community were at risk of destruction from Man? In this work, we contemplate the urgency of the inclusion of Indigenous philosophies and ways-of-knowing within the arching body politic, giving space to these practices that have been otherwise silenced within and beyond Western colonial frames. We argue that if the ways of thinking and practicing science and science education continue to stem from settler colonialism, capitalism, and toxicity, having previously and continually been responsible for the erasure of Indigeneity, the response within the Anthropocene will be multitudinously harmful. Here, we turn to Dakota scholar, Kim Tallbear, (Native American DNA: Tribal belonging and the false promise of genetic belonging, University of Minnesota Press, 2013) and her work in the intersections of identity, science, settler relations, and Indigeneity with the use of provocative imagery to the innate feeling of and within the Anthropocene(s).
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Williston, Byron. "Anthropocene Monism." In Philosophy and the Climate Crisis, 169–88. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Routledge environmental ethics: Routledge, 2020. http://dx.doi.org/10.4324/9781003050766-13.
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Barnett, Ronald. "Beyond the Anthropocene." In The Philosophy of Higher Education, 234–44. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003102939-26.
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Savelyeva, Tamara. "Peace Education in Anthropocene." In Encyclopedia of Educational Philosophy and Theory, 1–5. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-287-532-7_593-1.
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Powers, Madison. "Individual Moral Responsibility in the Anthropocene." In Philosophy and Medicine, 145–68. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-72503-7_7.
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Stewart, John. "The Anthropocene: Where Are We Going?" In Philosophy of Engineering and Technology, 227–35. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-89518-5_14.
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B. Moura, Cristiano, and Andreia Guerra. "Rethinking Historical Approaches for Science Education in the Anthropocene." In Palgrave Studies in Education and the Environment, 215–28. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-79622-8_13.
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AbstractIn this chapter, we intend to bring the urgency of our times, pointed out by discussions about the Anthropocene, to research in history, philosophy, and sociology of science in science teaching. After considering the own historicity of the Anthropocene concept, we seek, through a short historical case on botany, to build new lenses to look at Western modern science, locating other stories and other perspectives that can be told about its emergence and establishment. With this new focus, we discuss how this knowledge was shaped by the triad of colonialism, capitalism, and patriarchy, and that for this reason, we must perceive modern science through a critical lens in dialog with other forms of knowledge. This dialogue can help to build solutions for the present moment and to dissolve some of the impasses regarding the conversations around the Anthropocene. Thus, we argue that enhancing the political-historical dimension of Western modern science in science education is a fundamental task in building futures that produce different and potentially less (self)destructive multispecies relationships.
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Muchowski, Jakub. "The Anthropocene Contract. What Kind of Historian–Reader Agreement Does Environmental Historiography Need?" In Perspectives on Public Policy in Societal-Environmental Crises, 21–31. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-94137-6_3.
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AbstractThe paper is an attempt to reply to the question on how environmental history can participate in public debates on contemporary world concerns in a reliable and socially relevant way. I argue that the answer to this question lies in environmental history's reading pact, which I call the Anthropocene contract. Its most important element is the principle of equality, which concerns the relationship between historians and their readers. In the first step, I invoke Graeme Wynn's statement to point to important questions about the challenges that the Anthropocene posed to environmental history. Next I critically discuss the answers to these questions provided by historical theory. I then formulate a proposal for a reading pact of environmental history using the theoretical insights of Kalle Pihlainen and the philosophy of Jacques Rancière.
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Parsons, Meg, Karen Fisher, and Roa Petra Crease. "Environmental Justice and Indigenous Environmental Justice." In Decolonising Blue Spaces in the Anthropocene, 39–73. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-61071-5_2.
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AbstractIn this chapter we provide a broad overview of three dominant ways environmental justice is framed within the scholarship and consider how Indigenous peoples’ understanding and demands for environmental justice necessitate a decolonising approach. Despite critiques, many scholars and policymakers still conceive of environment justice through a singular approach (as distributive equity, procedural inclusion, or recognition of cultural difference). Such a narrow reading fails to appreciate the intersecting and interacting processes that underpin environmental (in)justices faced by Indigenous peoples. We argue that the theoretical discussions and empirical research into environmental (in)justice need to extend beyond Western liberal philosophies and instead consider pluralistic approach to Indigenous environment justice which is founded on Indigenous ontologies and epistemologies, which include intergenerational and more-human-human justice requirements.
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Larrimore, Mark. "Learning to Do Philosophy of Religion in the Anthropocene." In The Future of the Philosophy of Religion, 137–52. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-44606-2_9.
Full textConference papers on the topic "Anthropocène – Philosophie"
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Sholokhov, Vitaliy. "THE NOOSPHERE IS A CO-EVOLUTION OF MAN WITH NATURE AND SOCIETY." In Globalistics-2020: Global issues and the future of humankind. Interregional Social Organization for Assistance of Studying and Promotion the Scientific Heritage of N.D. Kondratieff / ISOASPSH of N.D. Kondratieff, 2020. http://dx.doi.org/10.46865/978-5-901640-33-3-2020-259-267.
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“We live in the Anthropocene, a geologic epoch, when human activity becomes the determining factor for the planet” [1].
Humanity is global species, an integral part of The Earth's ecosystem. [2]/ “Common humanity becomes a powerful geological force. And here for its thought and work comes the question of rebuilding the biosphere in the interests of free-thinking common humanity. This state of the biosphere, which we are approaching without noticing is the “noosphere” [3].
In 1977 we built and analyzed a model of interaction between man and nature.Its results tell us about the conditions of “sustainable development” (in modern terminology) in the process of co-evolution of man and nature.
We will explain and substantiate the model of interaction between man and nature on the basis of K. Hempel's analytical philosophy and his theoretical position that “general laws have quite similar functions in history and natural sciences, and that they form an integral instrument of historical research” [4, C.8.16]. For this purpose, it is necessary to show that the model we have chosen has ontological foundations.
The results of the study of solutions obtained from the analysis of the system of equations are in accord with the conclusions of Synergy on the system of global attractors.
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Uya, Yifan. "Collaborative Vibration: The Mythic Journey of A Coal Boy." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.119.
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Acknowledging the Anthropocene crisis, my research examines myth and myth-making to reimagine the role of Claude Lévi-Strauss’ bricoleur concept. Following Joseph M. Coll’s Taoist and Buddhist systemic thinking inspired theory of sustainable transformation, the practice-led project evolves into the making of an essayist film that conveys a specific personal myth.My research reckons that a bricoleur should perceive myth-making as an organic growing organisation that acquires intuition and posteriori knowledge. And focus on a narrative that evolves into the mythic identity of a piece of coal and a bar-tailed godwit corresponding to designated oppositional values and semiotic assets. Apart from the practitioner works of Stan Brakhage, Chris Marker and Adam Curtis, my research also dives into Elysia Crampton Chuquimia, Howie Lee and Yaksha‘s musical languages to explore the other narrative possibilities when re-examining history in a socially conscious manner. As the film soundtrack is also part of the myth-making production. My practice-led project inevitably evolves into the subject of the self as the production presents a negotiation through metaphors and signifiers concerning memory, history and experience. The filmmaking echoes a search for the wisdom of self-acceptance. It adopts Stephen Yablo’s understanding of conceivability to generate and regenerate meaningful assets. Concepts are planted to grow into newer representations compromising posteriori knowledge and self-realisations, with informal syllogistic reasoning concerning the epistemological nature of imagination and the transformative structure of myth. The contextual knowledge of my research examines the subject of myth and myth-making through Jacques Lacan's theory of fantasy, Jungian analytical psychology and Claude Lévi-Strauss knowledge of structural linguistics. It adopts Lévi-Strauss’ canonical myth formula concerning the missing discussion of experience, community, and the wilder contexts of shamanology. Maurice Merleau-Ponty's phenomenological body and Martin Heidegger's thoughts on the philosophy of technology concerning the body-to-technology relation and the notion of symbolic light and darkness. With critics on the instrumentalist stance of technology and Rene Descartes's modal metaphysics concerning Arnold Gehlen’s conservative alert of mankind’s debased condition of modern existence, my research proposes that myth-making is a necessary altruistic form of social technology that can transform experience into wisdom. Acknowledging that will is the priority for behaviour change. The production examines the Dao of myth and myth-making as a specific technological answer to resolve David Attenborough's calling for a global transformation and collaboration in his book A Life of Our Planet. To further develop such a technology, my research seeks a systemic understanding of myth and myth-making. Therefore, my research hypothesis a wholistic and heuristic methodology, namely Daoist bricoleur. By experiencing a personal myth, I celebrate my Manchu and Chinese culture origin and the complexity of my upbringing. My research visits the endangered Manchu Ulabun storytelling tradition and reckons the film production rely on the structural establishment of critical mythic fragments founded on autobiography and social conventions. As a permanent resident of New Zealand born in a coal-mining town in eastern Inner Mongolia, China, with an unverifiable ancestral clan name related to Kangxi, Yongzheng and Qianlong Emperor of the Qing Dynasty and much more.