Journal articles: '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.

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Boxley, Simon. "Red Biocentrism for the Anthropocene." Australian Journal of Environmental Education 35, no. 3 (November 2019): 183–97. http://dx.doi.org/10.1017/aee.2019.18.

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AbstractIf the dawn of the Anthropocene heralds the collapse of the natural and social sciences into a single geostory, then why not also a radical synthesis of the anthropocentrism of Marxist theorising with the biocentrism of Deep Ecology? This article proposes just such a unification for theorising education. First, those on the educational left who wish to develop a fundamental unity between red and green should perhaps unearth the roots of Deep Ecological thinking and delve into the long and manifold history of socialist movements, with the aim of identifying where, between the deep red and deep green, might lie some shared origins in common ground. The flawed but nevertheless distinctive monism of the first philosopher of Marxism, Joseph Dietzgen, offers a philosophy that both prefigures the cosmology of Deep Ecology and suggests means of reconciling the narrative of human toil and ‘progress’ with that of human ‘nestedness’. The task facing the socialist looking to explore such a possibility needs to be located principally at the level of ‘cosmic’, rather than ‘social’ ontology, and this article sketches the outlines of such a unity project. Second, from this synthesis flows a set of implications for education and human growth. As the article explains, themes such as alienation and subjectification that cross-pollinate the theoretical perspectives might serve as central motifs in a red biocentric educational project fit for the Anthropocene. It is not solely environmental education, but approaches to education more broadly that require reconceptualisation for the Anthropocene.

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ZHUANG, Peina. "Renewed Anthropocenic Body Narrative in The Anthropocene." Cultura 17, no. 1 (January 1, 2020): 39–56. http://dx.doi.org/10.3726/cul012020.0003.

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Abstract: The participation of humanists, artists and social scientists has added much impetus to the study and story of the “anthropocene”. Zhao Defa, the contemporary Chinese writer, is one of the pacesetters in this regard. His inspiration from the concept of the “anthropocene” transforms the body narrative in the novel The Anthropocene. This article argues that the changed triad of body narrative, or more specifically, the highly encoded bodily metaphors, the function of body in narrative and the relation between nature and body, succeeds in modelling a body charged with ballooning desires in the “anthropocene”, which constitutes the humanity’s the existential basis and the very cause of the “anthropocene”, and if not hurdled, will bring fatal catastrophe to this planet.

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Cheng, Chung-ying. "Preface: On Saving Anthropocene." Journal of Chinese Philosophy 43, no. 3-4 (September 2016): 175–77. http://dx.doi.org/10.1111/1540-6253.12265.

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Leboeuf, Céline. "Fearing the Future." Journal of Speculative Philosophy 35, no. 3 (October 1, 2021): 273–88. http://dx.doi.org/10.5325/jspecphil.35.3.0273.

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Abstract This article examines the question of life's meaning in the Anthropocene, an era where the biosphere is significantly threatened by human activities. To introduce the existential dilemma posed by the Anthropocene, Leboeuf considers Samuel Scheffler's Death and the Afterlife. According to Scheffler, the existence of others after one's death shapes how one finds life meaningful. Thus, anyone who sees a connection between the meaning of life and the future of humanity should ask, why live in the Anthropocene? Leboeuf answers this question via William James's lecture “Is Life Worth Living?” James, Leboeuf argues, would enjoin us not to waste time deliberating about life's worthwhileness. Instead, we must meet the challenges placed on us. Today we are summoned by our climate crisis to fight for our survival. Even if our collective future will have been shortened by our inaction, life is worth living in the Anthropocene.

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Roux-Rosier, Anahid, Ricardo Azambuja, and Gazi Islam. "Alternative visions: Permaculture as imaginaries of the Anthropocene." Organization 25, no. 4 (June 26, 2018): 550–72. http://dx.doi.org/10.1177/1350508418778647.

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The current paper uses the concept of imaginaries to understand how permaculture provides alternative ways of organizing in response to the Anthropocene. We argue that imaginaries provide ways of organizing that combine ideas and concrete practices, imagining organizational alternatives by enacting new forms of collective practice. Permaculture movements, because of their combination of local, situated design practices and underlying social and political philosophies, provide an interesting case of imaginaries that make it possible to reimagine the relations between humans, non-human species and the natural environment. We identify and describe three imaginaries found in permaculture movements, conceiving of permaculture, respectively, as a technical design practice, a holistic life philosophy, and an intersectional social movement. These imaginaries open up possibilities for political and social alternatives to industrially organized agriculture, but are also at risk of various forms of ideological co-optation based on their underlying social premises. We discuss our perspective in terms of developing the concept of imaginaries in relation to organizational scholarship, particularly in contexts where fundamental relations between humans and the natural environment must be reimagined, as in the case of environmentalist organizing in response to the Anthropocene.

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Pitta, Maurício Fernando. "O ESPECTRO DO CO-IMUNISMO”: QUESTÕES CRÍTICAS ACERCA DAS PROPOSTAS DE SLOTERDIJK AO ANTROPOCENO." Kriterion: Revista de Filosofia 63, no. 151 (January 2022): 143–67. http://dx.doi.org/10.1590/0100-512x2021n15107mfp.

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RESUMO Este artigo busca levantar algumas questões a respeito da proposta do filósofo alemão Peter Sloterdijk ao Antropoceno, termo em debate que define a época na qual o ser humano (ocidental e moderno, para autores como Déborah Danowski e Eduardo Viveiros de Castro) se configurou como um agente de transformação geológica e climática. O debate faz-se pertinente por conta da proximidade de Sloterdijk com nomes como Bruno Latour e Yuk Hui, autores que, de forma central ou tangencial, se debruçam sobre este problema. Neste artigo, começaremos trazendo alguns dos principais conceitos sloterdijkianos de sua obra recente (esfera, imunidade, homeotécnica) para, em seguida, analisar suas propostas de ‘paradigma homeotécnico’ e de ‘coimunismo’, levantando, ao fim, questões pertinentes às propostas mencionadas.

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Santana, Carlos. "Waiting for the Anthropocene." British Journal for the Philosophy of Science 70, no. 4 (December 1, 2019): 1073–96. http://dx.doi.org/10.1093/bjps/axy022.

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Geist, Helmut J. "Integrative Geographie neu denken – z.B. anthropozänisch." Geographica Helvetica 73, no. 2 (May 25, 2018): 187–91. http://dx.doi.org/10.5194/gh-73-187-2018.

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Abstract. Current efforts to formalize the Anthropocene as a new geologic epoch have relaunched deliberations concerning the re/unification of human and physical geography. This commentary notes the end of traditional (dualist) human-environmental thinking and welcomes a vital pluralism of alternative approaches including gaia-politics. Thus, it recommends to challenge and reject the hegemony of a geoscientists' (geocratic) narrative. Still valid is the provocation by French philosopher Latour that the historical failure of the discipline to achieve convergence will very likely leave geography as it is, ie. divided into separate disciplines.

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Hyvönen, Ari-Elmeri. "Labor as Action: the Human Condition in the Anthropocene." Research in Phenomenology 50, no. 2 (July 22, 2020): 240–60. http://dx.doi.org/10.1163/15691640-12341449.

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Abstract The Anthropocene has become an umbrella term for the disastrous transgression of ecological safety boundaries by human societies. The impact of this new reality is yet to be fully registered by political theorists. In an attempt to recalibrate the categories of political thought, this article brings Hannah Arendt’s framework of The Human Condition (labor, work, action) into the gravitational pull of the Anthropocene and current knowledge about the Earth System. It elaborates the historical emergence of our capacity to “act in the mode of laboring” during fossil-fueled capitalist modernity, a form of agency relating to our collectively organized laboring processes reminiscent of the capacity of modern sciences to “act into nature” discussed by Arendt. I argue that once read from an energy/ecology-centric perspective, The Human Condition can help us make sense of the Anthropocene predicament, and rethink the modes of collectively organizing the activities of labor, work, and action.

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Kalaidjian, Andrew. "THE SPECTACULAR ANTHROPOCENE." Angelaki 22, no. 4 (October 2, 2017): 19–34. http://dx.doi.org/10.1080/0969725x.2017.1406044.

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Swadzyniak, Barbara. "Umiar, wspólnota i perspektywa nie-ludzka jako ekologiczne strategie (post)sztuki wobec kryzysu klimatycznego." Zarządzanie w Kulturze 23, no. 1 (May 30, 2022): 1–20. http://dx.doi.org/10.4467/20843976zk.22.001.15867.

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Moderation, Community and Non-Human Perspective as Ecological Strategies of (Post-)Art Towards Climate Crisis The foundations of the culture as well as of the current climate and ecological crisis rely on two paradigms that require deconstruction in context of the anthropocene, namely the capitalistic and anthropocentric paradigms. The author not only criticizes them, but also looks for alternatives among the post-humanistic philosophies and post-artistic practises that exceed modernistic traditions as well as autonomous and representative art. New tools for describing and changing reality can be provided by post-artistic practices which focus on action, social use, communities and immaterial benefits. This situates post-art in contraposition to institutionalized overproduction, anthropocentric individualism and market-based rules.

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Wilde, Niels. "Colossal Vacuums: Kierkegaard and the Rise of the Public in the Anthropocene." Kierkegaard Studies Yearbook 27, no. 1 (July 14, 2022): 243–63. http://dx.doi.org/10.1515/kierke-2022-0013.

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Abstract In this paper, I argue that the debate in the environmental humanities about the reconceptualization of the human being as one (humanity as a geologic agent) vs. many (human individuals) in light of the Anthropocene, resembles the very structure of Kierkegaard’s notion of the public as a compound object (one entity) composed of individuals (several entities). Further, I argue that the public provides not only a model for understanding the ontological makeup of the Anthropos but also serves as an early version of it. Hence, the public plays a role in the very emergence of the Anthropocene itself.

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Danta, Chris. "Earthbound in the Anthropocene." Derrida Today 15, no. 1 (May 2022): 87–92. http://dx.doi.org/10.3366/drt.2022.0282.

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Cole, David R. "The Designation of a Deleuzian Philosophy for Environmental Education and Its Consequences…" Australian Journal of Environmental Education 35, no. 3 (October 8, 2019): 173–82. http://dx.doi.org/10.1017/aee.2019.16.

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AbstractThe philosophy of Gilles Deleuze has become popular in recent moves to embed approaches such as the new materialist and the posthuman in environmental education. Certainly, a newfound respect for the material universe, including the comprehension of the human place in it, and the tendency to a posthuman theoretical position, are both important given the contemporary environmental crisis, named as the Anthropocene. However, this article will argue that both these philosophies do not go far enough. This is because they must retain a political, social and critical edge if they are to be effective, and this edge can be too easily disregarded in the pursuit of increased engagement with the material and everything not human. In contrast, this article will put forward a Deleuzian approach to environmental education, based on the intellectual quadrant of Spinoza-Marx-Nietzsche-Bergson (Figure 1). It will be argued that only by fully connecting these often conflicting and disparate philosophies that a workable new synthesis for environmental education and a cartography for learning can be achieved. The Deleuzian approach to environmental education will be exemplified through an analysis of current environmental practises in schools as assemblage.

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Glowczewski, Barbara. "The Waking Desert: When Non-Places Become Events." Deleuze and Guattari Studies 15, no. 1 (February 2021): 1–14. http://dx.doi.org/10.3366/dlgs.2021.0426.

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Philosopher and anthropologist Elizabeth Povinelli is the author of several books criticising multicultural late liberalism in Australia and the United States. Over the past few years she has created the Karrabing Film Collective with Indigenous people from Northern Australia to produce short experimental narrations filmed using smart phones, partly improvised and inspired by what she calls the animist strategy. This article discusses how, in Geontologies: A Requiem to Late Liberalism, Povinelli articulates her figure of Animism, with two others, the Desert and the Virus, so as to portray the projections of the life and death of humanity within our current geological era that some call or denounce as the Anthropocene.

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Conty. "Panpsychism: A Response to the Anthropocene Age." Journal of Speculative Philosophy 35, no. 1 (2021): 27. http://dx.doi.org/10.5325/jspecphil.35.1.0027.

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Kidner. "Anthropocene Subjectivity and Environmental Degradation." Ethics and the Environment 26, no. 1 (2021): 57. http://dx.doi.org/10.2979/ethicsenviro.26.1.03.

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Kindervater, Garnet. "Ecocritique in the Anthropocene." Telos 2021, no. 197 (2021): 157–62. http://dx.doi.org/10.3817/1221197157.

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op de Beke, Laura. "Anthropocene Temporality in Gaia Games." KronoScope 20, no. 2 (November 16, 2020): 239–59. http://dx.doi.org/10.1163/15685241-12341470.

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Abstract This article explores the potential of a new generation of environmental god games, or Gaia games, to engage with the ambivalent dynamic of Anthropocene temporality, a concept modelled after Nicolas Mirzoeff’s notion of Anthropocene visuality. In particular, this article highlights a trope that has become popular in god games recently: the move from map-style interfaces to the use of whole Earth images and models. This trope signals an overt and growing—although as I shall point out, imperfect—engagement with planetarity: an emerging worldview that posits the planet as a world-ecology, one that imbeds both human and nonhuman forces while calling for a renewed attendance to the ethics and aesthetics of relationality. At the same time, this article also notes the perpetuation in Gaia games of generic tropes and conventions like the tech tree and expansionist gameplay. The notion of Anthropocene temporality that this article attempts to theorize helps us to think through the juxtaposition between ecological relationality and a continued desire for expansionism and progress, as both of these play out in videogames.

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Mahony, Martin. "Climatography for the Anthropocene." Metascience 28, no. 3 (July 31, 2019): 435–40. http://dx.doi.org/10.1007/s11016-019-00445-7.

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Flower, Michael, and Maurice Hamington. "Care Ethics, Bruno Latour, and the Anthropocene." Philosophies 7, no. 2 (March 14, 2022): 31. http://dx.doi.org/10.3390/philosophies7020031.

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Bruno Latour is one of the founding figures in social network theory and a broadly influential systems thinker. Although his work has always been relational, little scholarship has engaged the relational morality, ontology, and epistemology of feminist care ethics with Latour’s actor–network theory. This article is intended as a translation and a prompt to spur further interactions. Latour’s recent publications, in particular, have focused on the new climate regime of the Anthropocene. Care theorists are just beginning to address posthuman approaches to care. The argument here is that Latourian analysis is helpful for such explorations, given that caring for the earth and its inhabitants is the dire moral challenge of our time. The aim here is not to characterize Latour as a care theorist but rather as a provocative scholar who has much to say that is significant to care thinking. We begin with a brief introduction to Latour’s scholarship and lexicon, followed by a discussion of care theorist Puig de la Bellacasa’s work on Latour. We then explore recent work on care and the environment consistent with a Latourian approach. The conclusion reinforces the notion that valuing relationality across humans and non-human matter is essential to confronting the Anthropocene.

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Bignall, Simone, Steve Hemming, and Daryle Rigney. "Three Ecosophies for the Anthropocene: Environmental Governance, Continental Posthumanism and Indigenous Expressivism." Deleuze Studies 10, no. 4 (November 2016): 455–78. http://dx.doi.org/10.3366/dls.2016.0239.

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To facilitate engagement across diverse philosophical cultures, this paper expands points of alliance between the ‘ecosophical’ perspectives shared by Deleuzo-Guattarian posthumanism and by Indigenous thought, here exemplified by the expressivist philosophy of Ngarrindjeri Yannarumi or ‘Speaking as Country’. Indigenous philosophies of existential interconnectivity resist simple incorporation into the Western ‘post’-humanism that they in fact precede by millennia; instead they contribute fresh material for a more cosmopolitan or globally ecosophical (and therefore less Eurocentric), nonhumanist conceptualisation of humanity. We begin by discussing the humanist political ontology subtending the neoliberal-capitalist notion of ‘service benefit’, which informs much contemporary policy for environmental governance. We then consider how the ‘three ecologies’ described by Félix Guattari define a relational ontology of complex co-implication that is Spinozist in its inspiration and is characteristic of contemporary Continental posthumanism. Finally, we explain how the Indigenous Ngarrindjeri Nation in Southern Australia have begun a process of environmental policy reform by communicating a traditional philosophy of ecological well-being and prioritising this in contemporary political negotiations concerning the responsible management of their Country. An understanding of human responsibility for action realising interconnected benefit is manifest in the Ngarrindjeri Nation's striving for self-governance of their social, economic and environmental affairs, and is exercised transversally in the three interactive ecologies of self, society and nature.

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Phillip McReynolds. "Agency, Systems, and “Civilization”: Dewey and the Anthropocene." Pluralist 13, no. 2 (2018): 72. http://dx.doi.org/10.5406/pluralist.13.2.0072.

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Hayes, Josh. "Overcoming the Anthropocene: An E-Co-Affective Intervention." Comparative and Continental Philosophy 13, no. 3 (September 2, 2021): 297–310. http://dx.doi.org/10.1080/17570638.2021.2014295.

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Heyd, Thomas, and Bertrand Guillaume. "The Natural Contract in the Anthropocene." Environmental Ethics 38, no. 2 (2016): 209–27. http://dx.doi.org/10.5840/enviroethics201638216.

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Wilson, Robert. "Environmental Humanities: Voices from the Anthropocene." Environmental Ethics 40, no. 2 (2018): 185–87. http://dx.doi.org/10.5840/enviroethics201840217.

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Katz, Steven B. "Ethics and Time: After the Anthropocene." Humanities 8, no. 4 (December 13, 2019): 185. http://dx.doi.org/10.3390/h8040185.

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This “treatise” on ethics and literary practice is a self-reflective piece that argues and enacts ethical criticism through poetic form as well as content. That is, I deliberately employ poetry not only as a literary genre but also as rhetorical arguments—investigative, demonstrative, and evidentiary—and as forms of ethical action. The two previously unpublished poems here are drawn from a larger, lyrical discourse sequence tentatively entitled “Heidegger, Ethics, and Time: After the Anthropocene.” The “poetic arguments,” then, concern the possible interrelations and effects of time and ethics within the philosophical context of post-human “being” collectively, and also of personal death as a shared event. There are a couple of famous theories of time and ethics that ebb and flow within the different formal abridgements of time in these two poems. One set of theories is expounded in Martin Heidegger’s major work, Being and Time, as well as many of his other treatises on language, poetry, and ethics. Another set of theories is founded in Emmanuel Levinas’ work on time and alterity. But unlike these philosophies, the two poems here deal in detail with (1) the potential particularities of lived sensation and feeling (2) as they might be experienced by sentient and non-sentient ‘being’ (3) that survive death—of our species (poem II) and/or individual death (poem III). However, rather than simply rehearsing philosophy or recasting it into poetic form, these two poems argue for and against the notion that time is a physical and thus materially moral absolute, necessary for any (conscious) life to exist at all; and these two poems also argue physically, through their structure and style. They argue that physical dimension of time is not only a material force that is “unkind to material things” (aging, decay), as articulated in the content of one poem for example, but also a moral force that is revealed and played against in the constricted temporal motion and music of the poems (i.e., their forms, and variations within). In addition to philosophical arguments that poetry by its nature deliberately leaves ambiguous (indeterminate, but also will-free), the aural, temporal forms of the poems themselves flow in or move through but also reshape time. A simple instance of this is the way meter and rhyme are activated by time, yet also transform time, pushing back against its otherwise unmarked inexorable ineffable… The temporal properties of poetic forms in conjunction with content therefore constitute “lyrical ethics” in literary practice. Thinking (and putting aside as well) Heidegger and Levinas, these poems as temporal forms may physically shift, even if only momentarily, the relation of the listener or reader to Being/Death, or Alterity/Other. For example, the enhanced villanelle and modified Spenserian stanza offered here each shapes time differently, and thus differently shapes the intuitive, affective, cognitive responses of readers. With its cyclical repetition of lines, usually over five tercets and a quatrain, the villanelle with every advancing stanza physically ‘throws’ time (the concept and the line) back on itself (or perhaps is “thrown forward” [Geworfen]). In contrast, the pattern of the Spenserian nine-line stanza allows time to hover around a still but outward-expanding point (like a partial mini-[uni]verse) before drifting to the next stanza (especially here, where the final rhyme at the end of each stanza is much delayed.). Within and without the context of Heidegger and Levinas, I assert that these structural features are ethical statements in literary practice. The choice of these traditional forms of poetry in itself is an ethical statement. Stylistically as well as thematically, these two poems argue “all sides” of ethical positions in relation to the end of being human. Perhaps more importantly, these two poems explore the inevitably human experience of philosophically different ethical positions on death “post anthropocentrically”—what might come in the rhetorical after we can never know except poetically.

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Hogh, Philip. "Die gesellschaftliche Destabilisierung der Natur und die Rückkehr des Naturschreckens." Deutsche Zeitschrift für Philosophie 69, no. 6 (December 1, 2021): 1020–35. http://dx.doi.org/10.1515/dzph-2021-0081.

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Abstract This article demonstrates the ways in which Adorno’s and Horkheimer’s reflections on the dialectic of the domination of nature shed new light on recent discussions about the concept of the Anthropocene. A central motif is the fear of nature, which, according to Adorno, prevailed at the beginning of its mastery by humans in prehistoric times. Harnessing external nature enabled the stabilisation of internal nature and social relations. This link between nature’s relative stability and social relations was characteristic of the Holocene. In the Anthropocene, capitalist domination destabilises nature, which in turn destabilises social life. The natural terror of nature returns in the face of the socially produced climate catastrophe, adding a new aspect to Adorno’s and Horkheimer’s diagnosis of the domination of nature. The article concludes by suggesting a changed relationship to nature, which no longer would understand it as a mere object, but as a “subject in its own right”.

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Bakhtiar, Siavash. "When Meteors Vanish in Political Philosophies - Thinking with Michel Serres in Times of New Climate Regime." European Journal of Interdisciplinary Studies 5, no. 3 (September 25, 2019): 41. http://dx.doi.org/10.26417/ejis.v5i3.p41-50.

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In memoriam of Michel Serres, this essay aims to offer a brief account of the necessity of reading his works in times of political and ecological crisis. Since his opus magnum The Natural Contract, Serres had developed in the last three decades a theory that investigates and rethink the relation of the moderns, since Galileo and Descartes, with what they call “nature” in order to offer a third way to the division between (post-)modern philosophers and dogmatic scientists: the first have been systematically deconstructing all the grand narratives and, the latter have often excluded from their theoretical work any type of moral reflection on the modes of production of scientific practices, and their consequences for humans and non-humans. The path initiated by Serres influenced many contemporary philosophers who have continued and enriched his investigation of the origins and consequences of a new tendency of not doing politics in the epoch of the Anthropocene, of a new escapism that refuses to face the ecological challenges hic et nunc.

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Cooke, Maeve. "Ethics and politics in the Anthropocene." Philosophy & Social Criticism 46, no. 10 (March 3, 2020): 1167–81. http://dx.doi.org/10.1177/0191453720903491.

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The most fundamental challenge facing humans today is the imminent destruction of the life-generating and life-sustaining ecosystems that constitute the planet Earth. There is considerable evidence that the strongest contemporary ecological threat is anthropogenic climate change resulting from the increasing warming of the atmosphere, caused by cumulative CO2 and other emissions as a result of collective human activity over the past few 100 years. This process of climate change is reinforced by further ecological problems such as pollution of land, air and sea, depletion of resources, land degradation and the loss of biodiversity. The name gaining currency for this emerging epoch of instability in the Earth’s eco-systems is the Anthropocene. Anthropogenic climate change calls for a categorical shift in thinking about the place of humanity in these systems and requires fundamental rethinking of ethics and politics. What would an appropriate ethical frame for politics in the Anthropocene look like? In response to this question, I sketch a proposal for an ethically non-anthropocentric ethics. I draw on early Frankfurt School Critical Theorists, and on Habermas, but move beyond these theorists in key respects.

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Küpers, Wendelin. "Queer(ing) Moves: Beyond Anthropocene, Toward Convivial, Sustainable Futures." World Futures 76, no. 5-7 (July 7, 2020): 287–313. http://dx.doi.org/10.1080/02604027.2020.1778333.

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Missemer, Antoine. "Politics and the Anthropocene." European Journal of the History of Economic Thought 27, no. 5 (September 2, 2020): 806–7. http://dx.doi.org/10.1080/09672567.2020.1816353.

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Roberts, Tom. "Thinking technology for the Anthropocene: encountering 3D printing through the philosophy of Gilbert Simondon." cultural geographies 24, no. 4 (April 21, 2017): 539–54. http://dx.doi.org/10.1177/1474474017704204.

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The notion that the Earth has entered a new epoch characterized by the ubiquity of anthropogenic change presents the social sciences with something of a paradox, namely, that the point at which we recognize our species to be a geologic force is also the moment where our assumed metaphysical privilege becomes untenable. Cultural geography continues to navigate this paradox in conceptually innovative ways through its engagements with materialist philosophies, more-than-human thinking and experimental modes of ontological enquiry. Drawing upon the philosophy of Gilbert Simondon, this article contributes to these timely debates by articulating the paradox of the Anthropocene in relation to technological processes. Simondon’s philosophy precedes the identification of the Anthropocene epoch by a number of decades, yet his insistence upon situating technology within an immanent field of material processes resonates with contemporary geographical concerns in a number of important ways. More specifically, Simondon’s conceptual vocabulary provides a means of framing our entanglements with technological processes without assuming a metaphysical distinction between human beings and the forces of nature. In this article, I show how Simondon’s concepts of individuation and transduction intersect with this technological problematic through his far-reaching critique of the ‘hylomorphic’ distinction between matter and form. Inspired by Simondon’s original account of the genesis of a clay brick, the article unfolds these conceptual challenges through two contrasting empirical encounters with 3D printing technologies. In doing so, my intention is to lend an affective consistency to Simondon’s problematic, and to do so in a way that captures the kinds of material mutations expressive of a particular technological moment.

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Nakagawa, Yoshifumi, and Phillip G. Payne. "Postcritical knowledge ecology in the Anthropocene." Educational Philosophy and Theory 51, no. 6 (July 2, 2018): 559–71. http://dx.doi.org/10.1080/00131857.2018.1485565.

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Duhn, Iris. "After the ‘post’: anthropocenes." Educational Philosophy and Theory 50, no. 14 (November 25, 2018): 1596–97. http://dx.doi.org/10.1080/00131857.2018.1461390.

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Karlsson, Rasmus. "Expanding Opportunity in the Anthropocene." Ethics, Policy & Environment 20, no. 3 (September 2, 2017): 240–42. http://dx.doi.org/10.1080/21550085.2017.1374017.

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Viveiros de Castro, Eduardo, and Yuk Hui. "For a Strategic Primitivism." Philosophy Today 65, no. 2 (2021): 391–400. http://dx.doi.org/10.5840/philtoday2021412394.

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In this dialogue with Yuk Hui, Eduardo Viveiros de Castro discusses his work on the Amerindian perspectivism, multinaturalism; the relation between nature, culture and technics in his ethnographic studies; as well as the necessity of a non-anthropocentric definition of technology. He also discusses a haunting futurism of ecological crisis and automation of the Anthropocene, and explores a “strategic primitivism” as survival tool.

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Vivaldi, Jordi. "Xenological Subjectivity: Rosi Braidotti and Object-Oriented Ontology." Open Philosophy 4, no. 1 (January 1, 2021): 311–34. http://dx.doi.org/10.1515/opphil-2020-0187.

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Abstract The conceptualization of the notion of subjectivity within the Anthropocene finds in Rosi Braidotti’s posthumanism one of its most explicit and profuse modulations. This essay argues that Braidotti’s model powerfully accounts for the Anthropocene’s subjectivity by conceiving the “self” as a transversal multiplicity and its relationality to the “others” and the “world” as non-hierarchized by nature–culture distinctions; however, by being ontologically grounded on a neo-Spinozistic monism, Braidotti’s model blurs the notions of finitude, agency, and change, obscuring the possibility of critical dissent while decreasing the overall theory’s consistency. An alternative ontological model capitalizing on these elements can be found in Object-Oriented Ontology (OOO) and its notion of withdrawal. By associating OOO’s non-onto-taxonomical pluralism with Braidotti’s posthuman subjectivity, this essay aims at ontologically discretizing the latter in order to overcome these limitations. Grounded on this association and invoking a narrative imaginary propelled by the Greek terms xenos (guest-friend) and xenia (hospitality), the article paves the way for a form of subjectivity deviating from Braidotti’s ecological model and defined as xenological, arguing that, within the context of the Anthropocene, it constitutes an adequate alternative to Braidotti’s subjectivity.

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Kidwell, Jeremy. "Hybrid Encounters in Reconciliation Ecology." Worldviews 20, no. 3 (2016): 238–50. http://dx.doi.org/10.1163/15685357-02003003.

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Over the past century, environmental scientists have developed a range of conservation approaches. Each of these, from management to restoration has embedded within it certain dualisms which create exclusive spaces or agencies for “human” and “nature.” I begin with a critique of these binaries as they occur in philosopher, Florence R. Kluckhohn’s influential model and in more recent narratives about the “Anthropocene,” and then turn to examine some of the novel features of “reconciliation ecology” as it has recently been deployed in the environmental sciences. Though this model is beginning to see wider use by scientists, it has not yet been explored within a religious framework. Taking up Miroslav Volf’s suggestion that reconciliation involves a “double strategy” I highlight ways that reconciliation can (1) provide a viable model for promoting an “embrace” of the other and (2) better integrate the past history of negative human biotic impacts.

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Davis, Robert. "Inventing the Present: Historical Roots of the Anthropocene." Earth Sciences History 30, no. 1 (December 1, 2011): 63–84. http://dx.doi.org/10.17704/eshi.30.1.p8327x7042g3q989.

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In 1833, Charles Lyell proposed that the current post-glacial geological epoch be termed Recent. In the late 1860s, Paul Gervais suggested Holocene as a more appropriate name for the same epoch. In 2000, Paul Crutzen and Eugene Stoermer jointly proposed that a new epoch beginning in the late eighteenth century should be named Anthropocene to connote that the human-determined geological signature is now, and for the foreseeable future will be, the predominant physical force shaping the Earth. Such a conclusion by geoscientists will not, and perhaps should not, pass unnoticed by politicians, environmentalists and other academic disciplines. Based upon a review of the early debates over the role of a deity in geological causation, the power of classification and nomenclature, and distinctions between organic and inorganic in geological processes, this paper traces the historical transition from Recent to Holocene to Anthropocene and concludes that the conceptual space for creating the modern Anthropocene was carved during the nineteenth-century foundation of geology.

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Journal articles on the topic 'Anthropocène – Philosophie'

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