Global Environmental Problems Require Global Solutions : A Case Study in Ecomessianism

Many Western environmental activist groups and theorists have sounded the call for the Earth\u27s salvation from the global environmental crisis. What is lacking, however, is some reflection on the ramifications of framing the problem globally, and on the justifications for particular solutions. This paper examines the ecomessiah (saviors of the Earth) phenomenon to investigate the impacts of these types of programs. Specifically, we examine the global environmental ethic proposed by J. Baird Callicott. His program, presented as an inclusive system that incorporates non-Western belief systems, trades heavily on Western science as an authority and a justification. We contend that his ethic, while well-intentioned, rests on assumptions and uses of science that subvert both non-Western ideologies and non-Western interests rather than revere them. Consequently, the inherent flaws undermine the feel-good one-world rhetoric that he espouses

J. Baird Callicott’s \u27Earth Insights\u27

Critique of J. Baird Callicott\u27s attempt to formaluate a global environmental ethic

The prefigurative power of urban political agroecology: rethinking the urbanisms of agroecological transitions for food system transformation

In recent years, urban contexts and urban-rural linkages have become central for scholars and activists engaged in agrarian questions, agroecological transitions and food system transformation. Grassroots experimentations in urban agroecology and farmers' engagement with urban policies have marked the rise of a new agenda aiming to bridge urban and agrarian movements. Departing from the work of Eric Holt-Gimenez and Annie Shattuck, this paper argues that the way urban-rural links have been conceptualized is occasionally progressive, and that an agroecology-informed food system transformation needs radical approaches. Acknowledging that processes of urbanization are dynamic, driven by specific lifestyles, consumption patterns, and value orientations - producing ongoing suburbanization, land enclosures, farmers displacement and food-knowledge loss - the paper argues that thinking transitions through new rural-urban links is unfit to tackle the evolving nature of these geographies, and reproduces the distinction between consumers and producers, living on either side of what Mindi Schneider and Philip McMichael have described as an epistemic and ecological rift. Building on insights from four case-studies across global north and south, the paper reframes agroecological transitions as a paradigmatic change in biopolitical spatial relations, economic values and planning agency - what we call an 'agroecological urbanism'. The paper articulates a transformation agenda addressing urban nutrients, peri-urban landuse, community food pedagogies and farmers' infrastructure

Bioethics: Reincarnation of Natural Philosophy in Modern Science

The theory of evolution of complex and comprising of human systems and algorithm for its constructing are the synthesis of evolutionary epistemology, philosophical anthropology and concrete scientific empirical basis in modern (transdisciplinary) science. «Trans-disciplinary» in the context is interpreted as a completely new epistemological situation, which is fraught with the initiation of a civilizational crisis. Philosophy and ideology of technogenic civilization is based on the possibility of unambiguous demarcation of public value and descriptive scientific discourses (1), and the object and subject of the cognitive process (2). Both of these attributes are no longer valid. For mass, everyday consciousness and institutional philosophical tradition it is intuitively obvious that having the ability to control the evolutionary process, Homo sapiens came close to the borders of their own biological and cultural identity. The spontaneous coevolutionary process of interaction between the «subject» (rational living organisms) and the «object» (material world), is the teleological trend of the movement towards the complete rationalization of the World as It Is, its merger with the World of Due. The stratification of the global evolutionary process into selective and semantic (teleological) coevolutionary and therefore ontologically inseparable components follows. With the entry of anthropogenic civilization into the stage of the information society, firsty, the post-academic phase of the historical evolution of scientific rationality began, the attributes of which are the specific methodology of scientific knowledge, scientific ethos and ontology. Bioethics as a phenomenon of intellectual culture represents a natural philosophical core of modern post- academic (human-dimensional) science, in which the ethical neutrality of scientific theory principle is inapplicable, and elements of public-axiological and scientific-descriptive discourses are integrated into a single logic construction. As result, hermeneutics precedes epistemology not only methodologically, but also meaningfully, and natural philosophy is regaining the status of the backbone of the theory of evolution – in an explicit for

La misma realidad de cada lugar es diferente ( The same reality of each place is different ): A case study of an organic farmers market in Lima, Peru

Alternative food movements in North America and Western Europe have proliferated in recent years as producers and consumers attempt to reform what is perceived as a fatally flawed industrial food system. Meanwhile, agricultural producers in the global South are increasingly dispossessed of land and livelihoods as agro-industrial processes take on increasingly global dimensions. Given that many of the challenges facing small-scale producers in the North and South stem from similar patterns of agro-industrialization, might they also share similar responses to these challenges? In this article I make a case for broadening the geographic frame of reference for alternative food systems by comparing farmers\u27 market research from the US with an organic farmers\u27 market in Lima, Peru. Data is drawn from the experiences of agricultural exchange participants, and broadens the field of inquiry into alternative geographies of globalizations (Bebbington 2001). What lessons and insights gained from research into market-based agro-food initiatives in the US could be applied to the movement/market for organic produce in Peru? What makes the case in Peru distinct from alternative food movements in the US, and what lessons can be drawn from these distinctions?https://scholarworks.uvm.edu/fss2014/1010/thumbnail.jp

Philosophers on the fringe: Albert Schweitzer, Liberty Hyde Bailey, Aldo Leopold, and the wrongful polarization of environmentalist history

This thesis includes three articles (chapters) intending to encourage clarification of an area of environmental history that has not received adequate attention since the publication of Roderick Nash’s Wilderness and the American Mind. Since its publication in 1967, little research has been dedicated to understanding the scholarly or philosophical influence Albert Schweitzer and Liberty Hyde Bailey had on Aldo Leopold. Since my undertaking of this topic, I have established two primary goals. First, I want to provide clarification to environmentalists, academics, and the populace at large that environmentalism does not have to be bound by rules and convention, but can instead be shaped on a personal basis. Said another way, you do not need to be the same kind of environmentalist as everyone else for it to “count.” Second, I want to inspire readers of to think beyond what they know about the people and things they love, and realize that those people who influence their lives the most (such as Aldo Leopold) also had great influences of their own

Lynn White revisited: religious and cultural backgrounds for technological development

Since the beginning of the awareness of the environmental crisis, studies have tried to trace back the historical and ideological roots of industrial evolution. Many of these studies indicated elements of the Judeo-Christian tradition as at least co-responsible. Some 40 years later, this chapter overviews some strands of the discussions these studies have provoked, especially concerning the alleged anthro-pocentrism of Judaism and Christianity, and their disenchanting attitude towards nature. These traditional ideas are confronted with insights from Marcel Gauchet’s philosophy of religion, with inputs from other religions, and with empirical data from recent surveys

Useful for What? Dewey's Call to Humanize Techno-Industrial Civilization

The heart of Dewey’s call to humanize techno-industrial civilization was to conceive science and technology in the service of aesthetic consummations. Hence his philosophy suggests a way to reclaim and affirm technology on behalf of living more fulfilling lives. He remains a powerful ally today in the fight against deadening efficiency, narrow means-end calculation, “frantic exploitation,” and the industrialization of everything. Nonetheless, it is common to depict him as a philosopher we should think around rather than with. The first section of this essay explores his philosophy of technology and environment in light of Bacon, Heidegger, and Borgmann. Most of the techno-industrial and vocational activities which we pretend are “instrumental,” Dewey argued, actually reduce “to a very minimum the esthetic aspect of experiences had in the course of the daily occupation.” It is argued that, insofar as cooperative intelligence can guide the direction of technological development, it does not honor contemplative life if we abdicate or downgrade that responsibility. The second section of this essay explores Dewey’s instrumentalism as a critique of vicious intellectualism. It is argued that, for Dewey, genuine progress serves the aesthetic dimension of experience. This assertion contrasts with the most common interpretive error among both critics and admirers of Dewey, namely that he is mostly a champion of science. Moreover, critics of Dewey’s instrumentalist theory of inquiry often mistake it as (a) an attack on any conception of intrinsic value, or (b) an attempt to collapse the value of means into the value of ends. In Dewey’s view, we habitually look for progress in the wrong place because we carry around with us some big idea of a final and ultimate good for measuring it. In his view, the ameliorative expansion of significance that emerges from our dealings with perplexing situations is the only place progress can really be found

Ethical issues involving long-term land leases: a soil sciences perspective

As populations grow and arable land becomes increasingly scarce, large-scale long- term land leases are signed at a growing rate. Countries and investors with large amounts of financial resources and a strong agricultural industry seek long-term land leases for agricultural exploitation or investment purposes. Leaders of financially poorer countries often advertise such deals as a fast way to attract foreign capital. Much has been said about the short-term social costs these types of leases involve, however, less has been said about the normative dimension of their long-term environmental impact. We therefore will focus on the likely impact such deals have for soil conservation, by (1) briefly introducing the basics of long-term leasing arrangements by comparing land leases to the renting of buildings, (2) explaining from a soil sciences perspective the difficulties in assessing the current value of an estate and in calculating the damages of soil erosion and degradation, and (3) show how difficult it is to incentivize the conservation of soil quality when one cannot sufficiently and cost-effectively valorize existing environmental capital and eventual future damages. Attempting to oblige tenants through contracts to invest in sustainable stewardship has limited potential when liability payments do not reflect true costs and are hard to enforce