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Щоб переглянути інші типи публікацій з цієї теми, перейдіть за посиланням: Philosophy of ecology.

Статті в журналах з теми "Philosophy of ecology"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 21 лютого 2023

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1

McLaughlin, Andrew. "Ecology and Philosophy." Philosophical Inquiry 8, no. 1 (1986): 1–9. http://dx.doi.org/10.5840/philinquiry198681/21.

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2

Schönfeld, Martin. "Ecology and Chinese Philosophy." Journal of Chinese Philosophy 43, no. 3-4 (March 3, 2016): 178–84. http://dx.doi.org/10.1163/15406253-0430304004.

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3

Visvader, John. "Philosophy and Human Ecology." Human Ecology Review 23, no. 2 (December 13, 2017): 125–34. http://dx.doi.org/10.22459/her.23.02.2017.15.

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4

김완구. "Wilderness Philosophy and Ecology." Environmental Philosophy ll, no. 14 (December 2012): 61–92. http://dx.doi.org/10.35146/jecoph.2012..14.003.

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5

Luryi, Serge. "Physics, philosophy, and … ecology." Physics Today 59, no. 5 (May 2006): 51. http://dx.doi.org/10.1063/1.2216962.

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6

Zhang, Xiaomeng. "Justice and ecology: from a perspective of political philosophy." Terra Economicus 14, no. 1 (March 2016): 88–97. http://dx.doi.org/10.18522/2073-6606-2016-14-1-88-97.

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7

Schönfeld, Martin. "Introduction: Ecology and Chinese Philosophy." Journal of Chinese Philosophy 43, no. 3-4 (September 2016): 178–84. http://dx.doi.org/10.1111/1540-6253.12264.

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8

Lean, Christopher Hunter. "General Unificatory Theories in Community Ecology." Philosophical Topics 47, no. 1 (2019): 125–42. http://dx.doi.org/10.5840/philtopics20194717.

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Анотація:

The question of whether there are laws of nature in ecology has developed substantially in the last 20 years. Many have attempted to rehabilitate ecology’s lawlike status through establishing that ecology possesses laws that robustly appear across many different ecological systems. I argue that there is still something missing, which explains why so many have been skeptical of ecology’s lawlike status. Community ecology has struggled to establish what I call a General Unificatory Theory (GUT). The lack of a GUT causes problems for explanation as there are no guidelines for how to integrate the lower-level mathematical and causal models into a larger theory of how ecological assemblages are formed. I turn to a promising modern attempt to provide a unified higher-level explanation in ecology, presented by ecologist Mark Vellend, and advocate for philosophical engagement with its prospects for aiding ecological explanation.

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9

Meng, Ying. "An Investigation on the Circulation Economical Patterns Based on the Ecology Philosophy." Advanced Materials Research 361-363 (October 2011): 1039–42. http://dx.doi.org/10.4028/www.scientific.net/amr.361-363.1039.

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The circulation economy guides the economic activity through both of the ecology rules and movements of the materials circulation in ecosystem. The purpose of the circulation economy is to change the traditional economical development pattern by the ways of recycling the resources so that a new economic system that conforms the ecology rules would be constructed. It is highly significant to conduct the research of the circulation economical strategy of enterprise development on the basis of ecology's basic philosophy. This study, from the perspective of ecological economics, has analyzed application of the ecology principles in circulation economy process of the enterprise development.

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10

Stratford, Robert. "Educational philosophy, ecology and the Anthropocene." Educational Philosophy and Theory 51, no. 2 (November 20, 2017): 149–52. http://dx.doi.org/10.1080/00131857.2017.1403803.

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11

Ulanowicz, Robert E. "Process Ecology: Philosophy Passes into Praxis." Process Studies 45, no. 2 (October 1, 2016): 199–222. http://dx.doi.org/10.2307/44798505.

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Abstract Mechanical reductionism, which deals entirely with homogeneous variables, will constrain and enable the activities of richly heterogeneous living systems, but it cannot determine their outcomes. Such indeterminism owes to problems with dimensionality, dynamical logic, intractability, and insufficiency. The order in any living structure arises via an historical series of contingencies that were selected endogenously by stable autocatalytic processes in tandem with, and usually in opposition to, conventional external influences (natural selection). The development of living communities thereby resembles a Heraclitean dialectic between processes that build up and those that tear down. Investigating this unconventional dynamic requires metaphysical assumptions that are complementary to those that have guided science over the past three centuries. The new dynamics can be represented in terms of weighted networks of interacting processes, which facilitate the statement of testable hypotheses. Network analysis thereby implements and tests ideas that heretofore could only be addressed as verbal propositions.

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12

Lauer, Dean. "Expropriating Nature: The Decoding of Deep Ecology." Worldviews: Global Religions, Culture, and Ecology 9, no. 3 (2005): 315–37. http://dx.doi.org/10.1163/156853505774841669.

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AbstractIn this essay, I suggest that Nina Witoszek's semiotic dismantling of Arne Næss' philosophy of deep ecology is more than just an effort to situate Næss within the tradition of his native culture. Her sociological method, perhaps unwittingly, is hostile to the phenomenological possibility of what Næss calls "spontaneous experience". Because the "decoding" of deep ecology takes place in the context of a sign-functional nexus, deep ecology's most valuable asset, the possibility for intimate experience and identification with nature, becomes expropriated within the system of signs. In other words, the cerebral and theoretical force of semiotic analysis may block access to the profound understanding of nature to which Næss' philosophy is dedicated.

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13

Biswas, Nanda Gopal, and Gyan Prakash. "Samkhya Philosophy, Deep Ecology and Sustainable Development." Problemy Ekorozwoju 17, no. 1 (January 1, 2022): 288–92. http://dx.doi.org/10.35784/pe.2022.1.26.

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Samkhya philosophy is one of the oldest philosophies in the Indian philosophical system. This philosophy is independent in origin and mainly known for its evolution theory. Samkhya philosophy has accepted the two ultimate and independent realities, Nature and pure Consciousness. This paper is an attempt to comprehend the notion of deep ecology from the Samkhya’s evolution theory perspective. In this paper, firstly, we have elucidated the Samkhya philosophy of suffering and the solution to the problem. In the second part of the article, we have argued that how Samkhya’s philosophical notion of Nature demonstrates our embeddedness in Nature. Therefore, the idea of deep ecology is always there in one or another form in Samkhya philosophy. It has also connections to the idea of sustainable development.

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14

Hayden, F. Gregory. "Ecosystem Valuation: Combining Economics, Philosophy, and Ecology." Journal of Economic Issues 27, no. 2 (June 1993): 409–20. http://dx.doi.org/10.1080/00213624.1993.11505424.

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15

Logan, Robert. "McLuhan’s Philosophy of Media Ecology: An Introduction." Philosophies 1, no. 2 (August 1, 2016): 133–40. http://dx.doi.org/10.3390/philosophies1020133.

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16

Delord, Julien. "Paths Toward a Proper Philosophy of Ecology." Biological Theory 1, no. 4 (December 2006): 423–27. http://dx.doi.org/10.1162/biot.2006.1.4.423.

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17

Nelson, Julie A. "Feminism, ecology and the philosophy of economics." Ecological Economics 20, no. 2 (February 1997): 155–62. http://dx.doi.org/10.1016/s0921-8009(96)00025-0.

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18

Zimmerman, Michael E. "Deep Ecology." International Philosophical Quarterly 26, no. 2 (1986): 195–98. http://dx.doi.org/10.5840/ipq198626214.

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19

CARTER, ALAN. "DEEP ECOLOGY OR SOCIAL ECOLOGY?" Heythrop Journal 36, no. 3 (July 1995): 328–50. http://dx.doi.org/10.1111/j.1468-2265.1995.tb00992.x.

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20

Gavriushin, N. K. "Christianity and Ecology." Russian Studies in Philosophy 37, no. 3 (December 1998): 27–36. http://dx.doi.org/10.2753/rsp1061-1967370327.

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21

Kurashov, V. I. "Ecology and Eschatology." Russian Studies in Philosophy 37, no. 3 (December 1998): 8–18. http://dx.doi.org/10.2753/rsp1061-196737038.

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22

Toribio, Josefa. "Ruritania and Ecology." Philosophical Issues 6 (1995): 188. http://dx.doi.org/10.2307/1523041.

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23

Morariu, Iuliu Marius. "From the Ecology of the Planet to the Ecology of the Daily Life." Postmodern Openings 13, no. 1 (January 31, 2022): 498–502. http://dx.doi.org/10.18662/po/13.1/410.

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24

Throop, William. "Introduction to John Visvader’s “Philosophy and Human Ecology”." Human Ecology Review 23, no. 2 (December 13, 2017): 123. http://dx.doi.org/10.22459/her.23.02.2017.14.

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25

Barker, Timothy. "Media Ecology in Michel Serres's Philosophy of Communication." Techné: Research in Philosophy and Technology 19, no. 1 (2015): 50–68. http://dx.doi.org/10.5840/techne201532327.

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Анотація:

Throughout his philosophical project Michel Serres uses the etymological connections between words to reveal much larger experiential and philosophical links. One such connection is between the words ‘media’ and ‘milieu’. In this paper I show how Serres’ philosophy of communication can be used to think critically about the relationship between media and the environment. The paper provides an introduction to Serres’ mode of thought, focusing on his treatment of communication systems. It explores his articulation of noise, information, and thermodynamics and what this contributes to critical discussions of media ecology.

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26

Salthe, S. N. "An exercise in the natural philosophy of ecology." Ecological Modelling 158, no. 3 (December 2002): 167–79. http://dx.doi.org/10.1016/s0304-3800(02)00221-1.

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27

Andrieu, Bernard, Petrucia da Nobrega, and Olivier Sirost. "Body ecology: a new philosophy through cosmotic emersiology." AUC KINANTHROPOLOGICA 54, no. 1 (June 21, 2018): 16–27. http://dx.doi.org/10.14712/23366052.2018.2.

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28

Nelson, Michael Paul. "At the Intersection of Ecology, Philosophy, and Ethics." Bulletin of the Ecological Society of America 100, no. 2 (March 20, 2019): e01528. http://dx.doi.org/10.1002/bes2.1528.

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29

Pálsson, Gish. "Ecology, technology and culture: Essays in environmental philosophy." Ecological Economics 17, no. 2 (May 1996): 129–30. http://dx.doi.org/10.1016/0921-8009(96)88164-x.

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30

Miller, Peter. "Descartes' Legacy and Deep Ecology." Dialogue 28, no. 2 (1989): 183–202. http://dx.doi.org/10.1017/s0012217300015729.

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Анотація:

When the history of philosophy is painted in broad strokes, the philosophy of Descartes is generally regarded as the major watershed between classical and modern outlooks. Although Descartes himself was more concerned with epistemology and metaphysics than with axiology, his successors have generally drawn as an axiological corollary of his metaphysical bifurcation of reality the thesis that all final or intrinsic values, if they exist at all, exist only in the domain of conscious subjects, or at the very least as relata dependent upon such subjects. These subjects may indeed extend beyond humankind to include gods or beasts or even, according to the speculative flights of some, the “occasions of experience” of Whiteheadian panpsychists or the universal mind of the idealists. The common denominator of all these accounts, however, is that values essentially depend upon human or quasi-human entities, i.e., conscious, experiencing subjects. This post-Cartesian thesis is in marked contrast to the axiological realism of the classical world of Plato and Aristotle, which concurs with large segments of common sense in finding objects to exist with their axiological properties independently of human and similar subjects. The Cartesian legacy in axiology has been to encourage the exploration of human values and experiences of value while creating a moratorium on the investigation of subject-independent values.

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31

Habekirova, Z. S., A. R. Shhumishhova, Z. K. Hachecukova, and A. A. Kalashaova. "THE PHILOSOPHY OF MEDIA." EurasianUnionScientists 9, no. 4(73) (May 12, 2020): 55–58. http://dx.doi.org/10.31618/esu.2413-9335.2020.9.73.715.

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Анотація:

Interdependent concepts of language and culture are associated with the problem of the existence and development of modern society, the problem of its spiritual and social ecology. The media shape our socialization and our community. They transform economics, politics, science, religion and law.

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32

Warren, Karen J., and Jim Cheney. "Ecosystem Ecology and Metaphysical Ecology." Environmental Ethics 15, no. 2 (1993): 99–116. http://dx.doi.org/10.5840/enviroethics199315226.

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33

Haila, Yrjö. "Ecology finding evolution finding ecology." Biology & Philosophy 4, no. 2 (April 1989): 235–44. http://dx.doi.org/10.1007/bf00127756.

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34

Stalpaert, Christel. "The Performer as Philosopher and Diplomat of Dissensus: Thinking and Drinking Tea with Benjamin Verdonck in Bara/ke (2000)." Performance Philosophy 1, no. 1 (April 10, 2015): 226. http://dx.doi.org/10.21476/pp.2015.1113.

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Анотація:

Ecology and activism is a burning issue in theatre and performance studies. However, following the French philosopher Bruno Latour, a radically new encounter with ecology is needed today, if eco-activism still wants to have a future. It seems that, in order to survive, eco-activism and eco-art have to move beyond their narrow and limited anthropocentric perspective. In this paradigm shift, the performer as philosopher – in the sense of a diplomat of dissensus – might play an important role. The Flemish artist and performer Benjamin Verdonck picks up this role of a performer as philosopher. In his artistic tree houses, Verdonck invites passers-by for coffee or tea and gently raises ecological issues. He performs protest as what I call “a diplomat of dissensus”, combining Latour’s writings on contemporary ecology and the function of the diplomat therein, and Jacques Rancière’s writings on dissensus and art in public space. Ecology, for its part, moves into the direction of what Félix Guattari in The Three Ecologies refers to as “the ethico-aesthetic aegis of an ecosophy” (Guattari 2000, 41), a contraction of ecology and philosophy that connects the environmental with a reflection on the psychic production of subjectivity and social relations.

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35

Marder, Michael. "Theses on Weak Ecology." Philosophy Today 60, no. 3 (2016): 651–62. http://dx.doi.org/10.5840/philtoday2016712125.

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36

Odenbaugh, Jay. "Functions in Ecosystem Ecology." Philosophical Topics 47, no. 1 (2019): 167–80. http://dx.doi.org/10.5840/philtopics20194719.

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Анотація:

In this essay, I argue that the selected effects approach to ecosystem functions is inadequate and defend the adequacy of the systemic capacity account. I additionally argue that rival persistence enhancing and organizational approaches face serious problems when applied to ecosystem ecology. Lastly, I explore how the systemic capacity approach applies to recent experimental work on biodiversity and ecosystem functioning.

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37

Fischer, Sally. "Ecology of the Flesh." International Studies in Philosophy 34, no. 1 (2002): 53–67. http://dx.doi.org/10.5840/intstudphil200234155.

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38

Grey, William. "Anthropocentrism and deep ecology." Australasian Journal of Philosophy 71, no. 4 (December 1993): 463–75. http://dx.doi.org/10.1080/00048409312345442.

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39

Zubov, M. G. "Philosophical Ideas of Arne Næss in the Humanitarian Diplomacy of Norway." MGIMO Review of International Relations, no. 3(42) (June 28, 2015): 68–75. http://dx.doi.org/10.24833/2071-8160-2015-3-42-68-75.

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Анотація:

Næss A. became in his lifetime the most prominent Norwegian philosopher. Over thirty years of his life he taught at the University of Oslo and approximately the same number of years he devoted to pure science. During his long life as a scientist, he studied various fields of philosophy, however he is mostly known for his research in the field of deep ecology. The scale of his personality and prestige in Norwegian philosophy can only be compared to that of one of the most outstanding figure of Norway in politics - E.Gerhardsen. He united two of his basic interests - philosophy and ecology, and formulated eight principles, which in general terms characterise the notion of «deep ecology». These eight principles, according to philosopher, are based on the concept that every living being has his own value. The author of the arcticle makes it a point to show on separate examples to what extend the ideas of Næss A. are compatible with the basic principles of Norway's contemporary humanitarian diplomacy - humanity, neutrality, impartiality and independence, - as well as with the aims put forward by Norway in this respect which are to encure the needed with the necessery security and assistance; to finance humanitarian actions based on the international principles of humanity, neutrality, impartiality and independence; to prepare international community to responses to global humanitarian challenges of the future; to prevent and respond to humanitarian crises and participate in eleminating their aftermath. Norway - one of the few countries in the world allocating 1 % of their GNP for the aims of the UN Millennium Programme - works actively in such directions of humanitarian diplomacy as combating climate change, protecting the environment, facilitating international cooperation in the field of development, peace-building and humanitarian assistance. Having assessed the potential ofapplicability of the principles of deep ecology in practical implementation of the humanitarian diplomacy of Norway, the author also tries to explain concisely by what material means such diplomacy is procured.

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40

Nikolskii, Alexander A., and Elena A. Vanisova. "Philosophy of ecology of Justus von Liebig: different Liebig." RUDN Journal of Ecology and Life Safety 28, no. 1 (December 15, 2020): 75–81. http://dx.doi.org/10.22363/2313-2310-2020-28-1-75-81.

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Анотація:

German chemist Justus von Liebig is known in the ecological literature as the author of Liebigs law of the minimum. But the law of the minimum is absent in his publications, which ecologists cite. The law is nothing more than an interpretation of some of Liebigs statements. However, irrespective of the law of the minimum, Liebigs outstanding contribution to the theory of ecology is obvious: Liebig was one of the first who drew attention to the sustainability of the phenomenon of life organized into supraorganismal systems. Liebig showed that as a result of the interaction of plants and animals and as a result of their life processes, such as nutrition and respiration, there is a continuous transformation of a substance consisting of the same elements. On the example of the constancy of the gas composition of the atmosphere, Liebig comes to a generalization that is crucial for ecology: the interaction of plants and animals is a factor of sustainability of their own environment, which they create themselves and support for an unlimited time in a stable state.

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41

남순예. "A Study of Whitehead's Philosophy on Ecology and Environment." Environmental Philosophy ll, no. 7 (December 2008): 137–64. http://dx.doi.org/10.35146/jecoph.2008..7.005.

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42

Price, Leigh. "The possibility of deep naturalism: a philosophy for ecology." Journal of Critical Realism 18, no. 4 (August 8, 2019): 352–67. http://dx.doi.org/10.1080/14767430.2019.1667169.

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43

Robbert, Adam. "Media ecology and Bios Theoretikos: Philosophy as extended cognition." Explorations in Media Ecology 17, no. 2 (March 1, 2018): 137–47. http://dx.doi.org/10.1386/eme.17.2.137_1.

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44

Valera, Luca. "Depth, Ecology, and the Deep Ecology Movement." Environmental Ethics 41, no. 4 (2019): 293–303. http://dx.doi.org/10.5840/enviroethics201941437.

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Анотація:

The aim of this paper is to focus on the idea of depth developed by Arne Næss, which is related both to his research methodology and some of its anthropological/cosmological implications. Far from being purely a psychological dimension (as argued by Warwick Fox), in Næss’s perspective, the subject of depth is a methodological and ontological issue that underpins and lays the framework for the deep ecology movement. We cannot interpret the question of “depth” without considering the “relational ontology” that he himself has developed in which the “ecological self” is viewed as a “relational union within the total field.” Based on this point of view, I propose that we are able to reinterpret the history of the deep ecology movement and its future, while rereading its politics, from the issue of depth.

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45

Meurs, Boris van. "Deep Ecology and Nature: Naess, Spinoza, Schelling." Trumpeter 35, no. 1 (April 3, 2020): 3–21. http://dx.doi.org/10.7202/1068481ar.

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Анотація:

In this article I will critically engage with Arne Naess's Deep Ecological appropriation of Spinoza's concept of Nature. I will argue that Naess falsely opposes the creative and created aspects of Nature, rather than thinking these two in concord. Because of this, his concept of Nature falls apart into two realms, which makes it impossible to think of Nature as one united whole. I will discuss the problems this leads to then propose that Schelling's philosophy of Nature is more apt as a Deep Ecological philosophy. Schelling's concept of Nature explicitly defines Nature as the identity of productivity and product, so that the rift in Naess's conception is overcome.

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46

Ikeke, Mark Omorovie. "Deep Ecology Philosophy and Biodiversity Conservation in Nigeria’s Niger Delta." European Journal of Sustainable Development 9, no. 2 (June 1, 2020): 80–88. http://dx.doi.org/10.14207/ejsd.2020.v9n2p80.

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Анотація:

Biodiversity refers to the varieties, multiplicity, and diversity of life in the ecosystem. It is being lost on a daily basis in Nigeria’s Niger Delta. This is as a result of the environmental degradation caused by oil exploration and gas activities. In the process of drilling for oil and exploring for gas resources, the natural environment such as plants, animals and their communities is destroyed and endangered. Oil exploration activities continue unabated in the Niger Delta. There is need to combat biodiversity loss if not many of the benefits from biodiversity will be lost. With critical analysis the philosophy of deep ecology is examined and presented as having potentials to contribute to conserving biodiversity in Nigeria’s Niger Delta. The paper concludes that there is vital need to preserve biodiversity using deep ecology values. Keywords: Deep ecology, biodiversity, conservation, Niger Delta, Nigeria, and Philosophy

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47

Høyer, Karl, and Petter Naess. "Interdisciplinarity, Ecology and Scientific Theory." Journal of Critical Realism 7, no. 2 (October 25, 2008): 179–207. http://dx.doi.org/10.1558/jocr.v7i2.179.

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48

Elliott-Graves, Alkistis. "The Future of Predictive Ecology." Philosophical Topics 47, no. 1 (2019): 65–82. http://dx.doi.org/10.5840/philtopics20194714.

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Анотація:

Prediction is an important aspect of scientific practice, because it helps us to confirm theories and effectively intervene on the systems we are investigating. In ecology, prediction is a controversial topic: even though the number of papers focusing on prediction is constantly increasing, many ecologists believe that the quality of ecological predictions is unacceptably low, in the sense that they are not sufficiently accurate sufficiently often. Moreover, ecologists disagree on how predictions can be improved. On one side are the ‘theory-driven’ ecologists, those who believe that ecology lacks a sufficiently strong theoretical framework. For them, more general theories will yield more accurate predictions. On the other are the ‘applied’ ecologists, whose research is focused on effective interventions on ecological systems. For them, deeper knowledge of the system in question is more important than background theory. The aim of this paper is to provide a philosophical examination of both sides of the debate: as there are strengths and weaknesses in both approaches to prediction, a pluralistic approach is best for the future of predictive ecology.

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McNeill, J. "Historical Perspectives on Global Ecology." World Futures 59, no. 3-4 (January 2003): 263–74. http://dx.doi.org/10.1080/02604020310130.

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Bocchi, Gianluca, and Elisabetta Pasini. "Toward an Ecology of Charisma." World Futures 65, no. 8 (October 30, 2009): 553–59. http://dx.doi.org/10.1080/02604020903263741.

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