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Books on the topic 'Anthropocène – Philosophie'

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Author: Grafiati

Published: 23 September 2022

Last updated: 28 September 2022

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1

Molecular red: Theory for the Anthropocene. London: Verso, 2015.

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2

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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3

Zylinska, Joanna. Minimal Ethics for the Anthropocene. Open Humanities Press, 2014.

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4

Zylinska, Joanna. Minimal Ethics for the Anthropocene. Open Humanities Press, 2014.

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5

Young, Liam. Machine Landscapes: Architectures of the Post Anthropocene. Wiley & Sons, Incorporated, John, 2019.

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6

Weber, Andreas. Enlivenment: Toward a Poetics for the Anthropocene. MIT Press, 2019.

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7

Weber, Andreas. Enlivenment: Toward a Poetics for the Anthropocene. MIT Press, 2019.

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8

Enlivenment: Toward a Poetics for the Anthropocene. The MIT Press, 2019.

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9

Weber, Andreas. Enlivenment: Toward a Poetics for the Anthropocene. MIT Press, 2019.

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10

Polt, Richard F. H. Task of Philosophy in the Anthropocene. Rowman & Littlefield Publishers, Incorporated, 2018.

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11

Ahuman Manifesto: Activism for the End of the Anthropocene. Bloomsbury Publishing Plc, 2020.

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12

Textures of the Anthropocene: Grain Vapor Ray. The MIT Press, 2015.

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13

Saldanha, Arun, and Hannah Stark. Deleuze and Guattari in the Anthropocene: Deleuze Studies Volume 10, Issue 4. Edinburgh University Press, 2016.

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14

The Task of Philosophy in the Anthropocene: Axial Echoes in Global Space. Rowman & Littlefield International, 2018.

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15

author, Morrison Jane 1954, ed. Anthrozoology: Embracing co-existence in the Anthropocene. Springer, 2017.

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16

Recomposing Ecopoetics: North American Poetry of the Self-Conscious Anthropocene. University of Virginia Press, 2018.

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17

Keller, Lynn. Recomposing Ecopoetics: North American Poetry of the Self-Conscious Anthropocene. University of Virginia Press, 2018.

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18

Caputi, Jane. Call Your "Mutha". Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190902704.001.0001.

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The proposed new geological era, The Anthropocene (a.k.a. Age of Humans, Age of Man), marking human domination of the planet long called Mother Earth, is truly The Age of the Motherfucker. The ecocide of the Anthropocene is the responsibility of Man, the Western- and masculine-identified corporate, military, intellectual, and political class that masks itself as the exemplar of the civilized and the human. The word motherfucker was invented by the enslaved children of White slave masters to name their mothers’ rapist/owners. Man’s strategic motherfucking, from the personal to the planetary, is invasion, exploitation, spirit-breaking, extraction and toxic wasting of individuals, communities, and lands, for reasons of pleasure, plunder, and profit. Ecocide is attempted deicide of Mother Nature-Earth, reflecting Man’s goal to become the god he first made in his own image. The motivational word Motherfucker has a flip side, further revealing the Anthropocene as it signifies an outstanding, formidable, and inexorable force. Mother Nature-Earth is that “Mutha’ ”—one defying translation into heteropatriarchal classifications of gender, one capable of overwhelming Man, and not the other way around. Drawing upon Indigenous and African American scholarship; ecofeminism; ecowomanism; green activism; femme, queer, and gender non-binary philosophies; literature and arts; Afrofuturism; and popular culture, Call Your “Mutha’ ” contends that the Anthropocene is not evidence of Man’s supremacy over nature, but that Mother Nature-Earth, faced with disrespect, is going away. It is imperative now to call the “Mutha’ ” by decolonizing land, bodies, and minds, ending rapism, feeding the green, renewing sustaining patterns, and affirming devotion to Mother Nature-Earth.

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19

Lehmann, Robert, ed. Philosophische Dimensionen des Impersonalen. Ergon – ein Verlag in der Nomos Verlagsgesellschaft, 2021. http://dx.doi.org/10.5771/9783956507687.

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This volume presents, for the first time, an assemblage of contributions on the philosophical dimensions of the impersonal, the multiplicity of its linguistic, social, scientific, religious and artistic perspectives, as well as initial approaches to its unified definition. Linguistic and logical impersonality The “It" in K. Kraus “Impersonality” in the subject and in events The impersonal ontology of H. Rombach Levinas on the “Il y a” Organisation in non-egological consciousness The witness of consciousness in the Vedānta traditions Anonymous self-consciousness G. Deleuzes figures of the impersonal The impersonal in G. Agamben's Philosophy Formal and collective thought in Spinoza Cusanus and the person as stake in the game of life Impersonal subjectivity and the comedy of solipsism Dimensions of the impersonal in T. Nagel, E. Husserl and H. Plessner On the figure of the impersonal in the Anthropocene Language and mask in F. Nietzsche Theodoros Terzopoulos on impersonality and theatre With contributions by Michael Astroh, Eric Ebner, Eric Eggert, Rolf Elberfeld, Katrin Felgenhauer, Ralf Gisinger, Annika Hand, Stefan Lang, Robert Lehmann, Enrico Müller, Daniel Neumann, Frank Raddatz, Christian Rößner, Thomas Schmaus, Fabian Strobel and Theodoros Terzopoulos.

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20

Nye, David E. Seven Sublimes. The MIT Press, 2022. http://dx.doi.org/10.7551/mitpress/13830.001.0001.

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A reconception of the sublime to include experiences of disaster, war, outer space, virtual reality, and the Anthropocene. We experience the sublime—overwhelming amazement and exhilaration—in at least seven different forms. Gazing from the top of a mountain at a majestic vista is not the same thing as looking at a city from the observation deck of a skyscraper; looking at images constructed from Hubble Space Telescope data is not the same as living through a powerful earthquake. The varieties of sublime experience have increased during the last two centuries, and we need an expanded terminology to distinguish between them. In this book, David Nye delineates seven forms of the sublime: natural, technological, disastrous, martial, intangible, digital, and environmental, which express seven different relationships to space, time, and identity. These forms of the sublime can be experienced at historic sites, ruins, cities, and national parks, or on the computer screen. We find them in beautiful landscapes and gigantic dams, in battle and on battlefields, in images of black holes and microscopic particles. The older forms are tangible, when we are physically present and our senses are fully engaged; increasingly, others are intangible, mediated through technology. Nye examines each of the seven sublimes, framed by philosophy but focused on historical examples.

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21

Gardiner, Stephen M., and Allen Thompson, eds. The Oxford Handbook of Environmental Ethics. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199941339.001.0001.

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Environmental ethics is an academic subfield of philosophy concerned with normative and evaluative propositions about the world of nature and, perhaps more generally, the moral fabric of relations between human beings and the world we occupy. This Handbook contains forty-five newly commissioned essays written by leading experts and emerging voices. The essays range over a broad variety of issues, concepts, and perspectives that are both central to and characteristic of the field, thus providing an authoritative but accessible account of the history, analysis, and prospect of ideas that are essential to contemporary environmental ethics. The Handbook includes sections on the broad social contexts in which we find ourselves (e.g., chapters on history, science, economics, governance, and the Anthropocene), on what ought to count morally and why (e.g., chapters on humanity, animals, living individuals, ecological collectives, and wild nature), on the nature and meaning of environmental values (e.g., truth and goodness, practical reasons, hermeneutics, phenomenology, and aesthetics), on theoretical understandings of how we should act (e.g., on consequentialism, duty and obligation, character, caring relationships, and the sacred), on key concepts (e.g., responsibility, justice, gender, rights, ecological space, risk and precaution, citizenship, future generations, and sustainability), on specific areas of environmental concern (e.g., pollution, population, energy, food, water, mass extinction, technology and ecosystem management), on climate change considered as the defining environmental problem of our time (e.g., chapters on mitigation, adaptation, diplomacy, and geoengineering), and on social change (e.g., pragmatism, conflict, sacrifice, and action).

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