By Simon Hailwood
Many environmental scientists, students and activists characterise our state of affairs as one in all alienation from nature, yet this inspiration can simply appear meaningless or irrational. during this e-book, Simon Hailwood severely analyses the assumption of alienation from nature and argues that it may be an invaluable concept whilst understood pluralistically. He distinguishes various senses of alienation from nature touching on various environmental contexts and issues, and attracts upon more than a few philosophical and environmental rules and subject matters together with pragmatism, eco-phenomenology, weather swap, ecological justice, Marxism and demanding conception. His novel standpoint indicates that varied environmental issues - either anthropocentric either anthropocentric and nonanthropocentric - can dovetail, instead of compete with, one another, and that our alienation from nature don't need to be anything to be regretted or conquer. His e-book will curiosity a huge readership in environmental philosophy and ethics, political philosophy, geography and environmental reports.
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Additional resources for Alienation and Environmental Philosophy
1 For Hegel, ignorance of the ultimate unity of the highest stage of thought (absolute spirit) and objective reality constitutes a form of estrangement. For the Marxist, reification of social labour products as naturally given (ignorance as to their social origin) either constitutes or generates estrangement. But these accounts either focus on the humanized landscape (labour products) or tend to reduce nature to humanized landscape (the unity of Spirit and Nature within Absolute Idealism), or concern our relationship 1 As Paul tells the Ephesians (4:17–18): ‘This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind.
6 Estrangement is not always to be overcome: Bìro and Evernden This emphasis on the thought that in some of its senses alienation from nature should be viewed positively is a key element in the position 4 I have mentioned already that some of the doctrines associated with deep ecology seem less than ideal as tools for dealing with the environmental crisis: very strong forms of holism and versions of the idea of ‘identification with nature’ risk eclipsing the otherness of nonhuman nature. I return to this in Chapter 4.
This might take a number of different forms, for example, a tendency to view humanity, or the ‘highest’ element of humanity, as apart from, rather than a part of nature, as when we understand ourselves as something like Platonic or Cartesian souls (cf. 44f). I develop such a line of thought further in Chapter 6. , the basic amount) and no more: it is good only insofar as it is necessary. As I have said, I question the negative connotation of estrangement from nonhuman nature more emphatically than this, while keeping the default negative view of estrangement from the natural world.
Alienation and Environmental Philosophy by Simon Hailwood