“A NeoPresocratic Manifesto”
Callicott supposes that the environmental turn in the humanities, grounded in ecology and evolutionary biology, foreshadows an emerging NeoPresocratic revival in twenty-first century philosophy.
Callicott supposes that the environmental turn in the humanities, grounded in ecology and evolutionary biology, foreshadows an emerging NeoPresocratic revival in twenty-first century philosophy.
This paper looks at the history of attempts to influence the conservation and management of the world’s forests through the creation of international organisations since the 1890s. The attempts are seen in the context of changes in the world political economy, changes to the forests themselves, and changing ideas about how forests should be conserved and managed.
Deborah Bird Rose aims to bring Val Plumwood’s philosophical animism into dialogue with Rose’s Australian Aboriginal teachers.
Looking to the work of Samuel R. Delaney, Sarah Ensor asks what it would mean to use the practice of cruising as a model for a new ecological ethic more deeply attuned to our impersonal intimacies with the human, nonhuman, and elemental strangers that constitute both our environment and ourselves.
Deane-Drummond’s article for the Special Commentary section focuses on Pope Francis’s statements about Catholicism, the environment, and social issues. She analyses how his choice of terminology and the concepts he engages set him apart from others speaking out on climate and inequality, and recognizes his contribution to environmental humanities literature.
Goodchild’s article for the Special Commentary section analyzes Pope Francis’s Laudato si, focusing particularly on the concept of connectedness and the economic changes necessary for the Pope’s statements to become reality.
In this commentary piece, the six authors attempt to “reboot” or reinstitute a concept close to the heart of the Moderns, namely the assumption that the traditional concept of nature, as developed through modern European history, would no longer be adequate to a future beset by environmental crises.
Considering Caroline Wendling’s living artwork White Wood (2014) in northeast Scotland, the author examines the relationship between deep time, ecology, and enchantment.
Drawing on interviews with 25 Australian environmental leaders, the authors ask how international instruments with cosmopolitan ambitions influence the discourse and practice of national and subnational environmentalists attempting to find common ground with Indigenous groups.
Based on 25 interviews with Australian environmental leaders, the authors assess the value and benefit of the World Heritage Convention and the UNDRIP in relation to Indigenous communities and cosmopolitanism.