Review of Environmental Humanities and Theologies: Ecoculture, Literature and the Bible, by Rod Giblett

This is a review of Rod Giblett\u27s Environmental Humanities and Theologies: Ecoculture, Literature and the Bible, published by Routledge in 2018. The review notes Giblett\u27s contributions to the field in tracing wetlands iconography through theological and literary discourses in landmark works in the Anglo-American tradition, Judeo-Christian doctrine, and Australian Aboriginal myth

Reclaimed and Up-Cycled Cathodes for Lithium-Ion Batteries

As electric vehicles become more widely used, there is a higher demand for lithium-ion batteries (LIBs) and hence a greater incentive to find better ways to recycle these at their end-of-life (EOL). This work focuses on the process of reclamation and re-use of cathode material from LIBs. Black mass containing mixed LiMn2O4 and Ni0.8Co0.15Al0.05O2 from a Nissan Leaf pouch cell are recovered via two different recycling routes, shredding or disassembly. The waste material stream purity is compared for both processes, less aluminium and copper impurities are present in the disassembled waste stream. The reclaimed black mass is further treated to reclaim the transition metals in a salt solution, Ni, Mn, Co ratios are adjusted in order to synthesize an upcycled cathode, LiNi0.6Mn0.2Co0.2O2 via a co-precipitation method. The two reclamation processes (disassembly and shredding) are evaluated based on the purity of the reclaimed material, the performance of the remanufactured cell, and the energy required for the complete process. The electrochemical performance of recycled material is comparable to that of as-manufactured cathode material, indicating no detrimental effect of purified recycled transition metal content. This research represents an important step toward scalable approaches to the recycling of EOL cathode material in LIBs

SARS-CoV-2-specific immune responses and clinical outcomes after COVID-19 vaccination in patients with immune-suppressive disease

Severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2) immune responses and infection outcomes were evaluated in 2,686 patients with varying immune-suppressive disease states after administration of two Coronavirus Disease 2019 (COVID-19) vaccines. Overall, 255 of 2,204 (12%) patients failed to develop anti-spike antibodies, with an additional 600 of 2,204 (27%) patients generating low levels (<380 AU ml−1). Vaccine failure rates were highest in ANCA-associated vasculitis on rituximab (21/29, 72%), hemodialysis on immunosuppressive therapy (6/30, 20%) and solid organ transplant recipients (20/81, 25% and 141/458, 31%). SARS-CoV-2-specific T cell responses were detected in 513 of 580 (88%) patients, with lower T cell magnitude or proportion in hemodialysis, allogeneic hematopoietic stem cell transplantation and liver transplant recipients (versus healthy controls). Humoral responses against Omicron (BA.1) were reduced, although cross-reactive T cell responses were sustained in all participants for whom these data were available. BNT162b2 was associated with higher antibody but lower cellular responses compared to ChAdOx1 nCoV-19 vaccination. We report 474 SARS-CoV-2 infection episodes, including 48 individuals with hospitalization or death from COVID-19. Decreased magnitude of both the serological and the T cell response was associated with severe COVID-19. Overall, we identified clinical phenotypes that may benefit from targeted COVID-19 therapeutic strategies

Spiritual Ecology: On the Way to Ecological Existentialism

Spiritual ecology is closely related to inquiries into religion and ecology, religion and nature, and religious environmentalism. This article presents considerations of the unique possibilities afforded by the idea of spiritual ecology. On one hand, these possibilities include problematic tendencies in some strands of contemporary spirituality, including anti-intellectualism, a lack of sociopolitical engagement, and complicity in a sense of happiness that is captured by capitalist enclosures and consumerist desires. On the other hand, spiritual ecology promises to involve an existential commitment to solidarity with nonhumans, and it gestures toward ways of knowing and interacting that are more inclusive than what is typically conveyed by the term “religion.” Much work on spiritual ecology is broadly pluralistic, leaving open the question of how to discern the difference between better and worse forms of spiritual ecology. This article affirms that pluralism while also distinguishing between the anti-intellectual, individualistic, and capitalistic possibilities of spiritual ecology from varieties of spiritual ecology that are on the way to what can be described as ecological existentialism or coexistentialism

Without Why: Useless Plants in Daoism and Christianity

This article focuses on three examples of religious considerations of plants, with specific attention to the uselessness of plants. Drawing on Christian and Daoist sources, the examples include the following: (1) the lilies of the field described by Jesus in the Gospels of Matthew and Luke; (2) the useless tree of Zhuangzi; and (3) Martin Heidegger’s reading of a mystic poet influenced by Meister Eckhart, Angelus Silesius, for whom a rose blooms “without why,„ which resonates with Heidegger’s deconstruction (Destruktion) of the history of metaphysics and his interpretation of uselessness in Zhuangzi. Each of those examples involves non-anthropocentric engagements with the uselessness of plants, which is not to say that they are completely free of the anthropocentrically scaled perspectives that assimilate uselessness into the logistics of agricultural societies. In contrast to ethical theories of the intrinsic value (biocentrism) or systemic value (ecocentrism) of plants, these Christian and Daoist perspectives converge with ecological deconstruction in suggesting that ethical encounters with plants emerge through attention to their uselessness. A viable response to planetary emergency can emerge with the radical passivity of effortless action, which is a careless care that finds solidarity with the carefree ways of plants

Touching Without Touching: Objects of Post-Deconstructive Realism and Object-Oriented Ontology

This paper presents a juxtaposition of the understanding of objects in Jean-Luc Nancy’s postdeconstructive realism and Graham Harman’s object-oriented ontology, particularly with reference to their respective notions of touch. Nancy incorporates a tension between the phenomenological accounts of touch and embodiment given by Merleau-Ponty, who focuses on the relationality of the flesh, and Levinas, who focuses more on non-relational alterity. Furthermore, Nancy does not accept the anthropocentric assumptions whereby phenomenology accounts for objects insofar as they correlate to human existence. Following the deconstruction of sovereign humanity, Nancy approaches what Derrida calls “post-deconstructive realism,” accounting for touch with regard to the relationality and alterity of all objects, human and nonhuman. However, abjuring the metaphysical interiority posited by panpsychists, Nancy admits that his philosophy cannot account for the discrete, atomistic differences between beings. Graham Harman agrees with much of Nancy’s philosophy, but he criticizes Nancy on this point, offering a corrective supplement in the form of his object-oriented ontology, which avoids panpsychism while nonetheless accounting for the discrete differences between objects

Preface

There are many ways of seeing Earth. It is possible to gaze at the planet from the vantage of a space shuttle in orbit. If you are standing on the moon, you can see Earth rise in the distance, as seen in the famous photograph of Earth taken from the moon by the NASA astronaut William Anders in 1968, Earthrise (see Figure 1). You can also look at Earth much more closely, on a more minute level, observing the habitats and inhabitants of Earth as they appear at any moment, and in any context — u..

Integral Ecology Panel

Integral Ecology panel The gravity and complexity of the global ecological crisis calls for integral approaches to ecology. Such approaches are concerned with the transformation of human conceptual, psychological, and cultural patterns that have become an imminent danger to the health of the entire Earth community, as well as with the cultivation of new structures of human experience and action that are more harmoniously aligned with the natural world and the larger cosmic order within which we dwell. Speakers on this panel will explore some of the history and implications of the emergence of more integral ecologies