Bioregionalism is often presented as the politics of deep ecology, or deep ecology 's social philosophy. That the ties uniting these doctrines are rarely explored can be put down to a perception amongst commentators that such links are self-evident and therefore unworthy of closer examination. By arguing that the bonds between deep ecology and bioregionalism are more tenuous than has often been assumed, this paper addresses this theoretical lacuna. There is nothing exclusive to the central tenets of deep ecology which (...) provides us with a coherent rationale for a specifically bioregional form of decentralisation. However, deep ecology has nonetheless had an appreciable impact on bioregional thinking. In this context it is argued that bioregionalism's assimilation of aspects of deep ecology, and particularly an emphasis upon cross-species identification, undermines the project in various ways. (shrink)

Providing an overview of Integral Ecology, this article defines and explains some of the key terms and concepts that underlie an approach to the environment that is inspired by and makes use of Ken Wilber's Integral Theory. First Integral Ecology is distinguished from other environmental approaches. Then Wilber's Integral Theory is introduced, which provides a foundation for a participatory approach to ecology. Next, the ontology, epistemology, and methodology of environmental phenomena is examined in light of Wilber's framework and illustrated with (...) multidimensional examples of recycling. Finally, an Integral Ecology platform is presented. (shrink)

Bookchin's social ecology explores the narrative of domination and hierarchy. He argues that today's environmental crisis reflects a link between the human domination of nature and the domination of human by human. Hierarchy, as the pivot of such domination, is viewed as a psychology which permeates and corrodes not only social life (as reflected in class, gender, ethnic and other relations), but nature as well. Bookchin, seeking to replace hierarchy with cooperation by devolving power and autonomy to the individual in (...) community, produces an eco?anarchism. Bookchin argues for the interpenetration of the human and the natural, seeing humans as ?nature rendered self?conscious?. Since evolution is viewed as a dialectic privileging participation, differentiation and spontaneity, community becomes both the means and ends of an ecological society. The critique in this paper explores the autonomy?community tension in Bookchin as well as the broad political implications of Bookchin's framework of social change. (shrink)

Michel Foucault famously analysed orders of knowledge, ‘epistemes’, in past European ages. In this study, his analytical method is fruitfully applied to gaining a better understanding of business sustainability within and beyond the Modern episteme. After an introduction to the contextual background for the study, this article provides (i) a justification for the use of a Foucauldian epistemic analytical method, (ii) an outline of the method, (iii) an application of the method to identify four sets of questions (morality, specialisation, anthropologization (...) and mathematicization) that are both direct derivatives of the Modern episteme and problematic for sustainable development, and finally (iv) an application of the method to consider evidence for the emergence of a new episteme. Conclusions are also provided. (shrink)

Bioregionalism is an environmental movement that attempts to create decentralized, self‐determined communities connected to landscape and ecological features. Activists and scholars have used the phrase “becoming native” to describe the process of belonging to place. Despite its cultural appropriation, not only do bioregional writers still use the metaphor, but it has also been defended within religious studies. Instead of relying on these arguments to address ethical issues, claims to place need a decolonial framework. Looking at various voices within bioregionalism through (...) Indigenous critiques displays both the movement’s issues as well as decolonial processes for local adaptation. Wendell Berry exemplifies the problems of bioregional ethics but also shows bioregionalism's capacity for decolonization. (shrink)

Since the early Medieval Time people contested theological legitimation and rational discursive discours on authority as well as retreated to refuges to escape from any secular or ecclesiastical authority. Modern attempts formulated rational legitimation of authority in several ways: pragmatic authority by Monteigne, Bodin and Hobbes, or the contract authority of Locke and Rousseou. However, Enlightened Anarchism, first formulated in 1793 by the English philosopher William Godwin fulminated against all rational restrictions of human freedom and self-determination. However, we do not (...) analyze anarchism by the ‘what’ and the ‘why’, but by looking for the best actual approach of Anarchist’s ‘Promised Land’. Furthermore, we follow the footsteps of Thoreau’s Walden Pond experiment considered as a place of salvation and prototype of 19th century romantic’s extreme individualism towards Leopold’s ethics of the land. Indeed, Thoreau’s and later Muir’s concepts of refuges are tightly connected to territorial and temporal bio-regional constraints and imply an internally organized public area based on mutualism and Hannah Arendt’s agape. From these ideas of refuges, Aldo Leopold formulated his Land-ethics that claimed integrity and autonomy of the ‘Land’. His foundation is a prototype of the eco-centric free space version of eco-anarchism as formulated by Bookchin. In order to formulate a philosophical foundation of eco-anarchism we reject Newtonian homogeneous space-temporal conception, preceding the whole Modern discours about authority and state. On the contrary, we adopt the pluralistic Leibnizian space-time from which thinking-humans do not dissociate themselves, but participate as part of the rational infrastructure of eco-refuges. In eco-refuges, citizen belong to the civil society that stays in equilibrium with the landscape and all forms of biological life. Space is the boundary condition of human activity and determines how borders, environmental organization and institutes are sustained. Space has its proper essence of sustainability, unity and integrity. The individual feelings of security are embedded in a timelike tradition and evolution of the free space, while individual particular conceptions of space and time integrate into the social processes of identification with the refuge. Therefore, the creation of eco-refuges transforms the actual world of national authorities into a world of anarchistic democratic eco-regional homelands. (shrink)

I examine the ancient and perennial notion of the elements (stoicheia) and its relation to an idea of place proper (topos) and natural place (topos oikeios) in Aristotle's work. Through an exploration of his accounts, I argue that Aristotle develops a robust theory of place that is relevant to current environmental and geographical thought. In the process, he provides a domestic household and home for earth, air, fire and water that offers a supplement or an alternative to more abstract and (...) controversial uses of a conception of 'nature' (physis). I identify and elaborate upon environmental aspects of place-based and elemental philosophy. (shrink)

The evolution of societies and food systems across the grand transitions is traced to show how nature and culture have been transformed along with the basic structures of power, politics, and governance. A central, but neglected, element has been the synergy between the creation of industrial institutions and the exponential, but unsustainable growth of the built environment. The values, goals, and strategies needed to transform and diversify these structures – generally and in terms of food and agriculture – are discussed (...) in terms of: 1) the need to diversify and decentralize the built environment as we move towards a post-fossil fuel society; and 2) the need to transform industrial institutions. To help develop more sustainable and regenerative institutions it is argued we will need to re-embed culture and society in nature; re-embed science, technology, and economics in society and nature; and re-embed governance and politics in society, something that requires a rethinking of representative democracy. Also, since the reforms needed to democratize society and to democratize food systems are parallel and reinforcing, it is crucial that each of us thinks through the linkages and the potential synergies and acts constructively in each realm. (shrink)

In this global village, it is relevant to look at two educational visionaries from two continents, John Dewey and Rabindranath Tagore. Dewey observed that the modern individual was depersonalized by the industrial and commercial culture. He, thus, envisioned a new individual who would find fulfillment in maximum individuality within maximum community, which was embodied in his democratic concept and educational philosophy. Tagore's educational vision was based on India's traditional philosophy of harmony and fullness. It focused on self-realization within the context (...) of international education. This article compares the educational visions of Dewey and Tagore and demonstrates that Tagore's international educational perspective adds to Dewey's concepts of social individual and democracy and that their perspectives have implications for contemporary education. (shrink)

A comparison is made, pointing out the parallels, between five systems of domination?racism, sexism, classism, nationalism and speciesism (the human domination of nature). In each of these, one group of (human) beings asserts its superiority over another group and thereby seems to justify the domination, exploitation and abuse of the oppressed group. An analytical model is then presented that traces the psychological development of domination behavior through four stages: (1) perception of difference and group identification, (2) pride and self?affirmation, (3) (...) prejudice, superiority and arrogance, (4) domination, paranoia, and control. Some suggestions are made as to the conditions or events that most likely trigger the escalation from one stage to the next. This model is then applied to all five areas to arrive at a better understanding of the psychological dynamics involved. Hopefully, such an analysis may help us to devise strategies to prevent or minimize the growth of these socially destructive behavior patterns. (shrink)

This article considers the qualitative concept of place – what it means, how it feels, how it is expressed, and how it is managed across time and space as the appropriate context within which to study and promote local agriculture and the locus of relationships, both cultural and political, that prefigure a local civic culture. It argues that civic as a description of local food and farming is conceptually and practically shallow in the absence of our ability to understand and (...) to practice “being” in place. Using three vignettes from field research in northern Michigan, the article illustrates this interdependence by focusing on the ways in which place provides opportunities for learning, for play, for engagement, for identity formation, and for explicit political and policy initiatives – as prerequisites for civic awareness and action. (shrink)

Despite a growing literature on environmental inaction, it remains poorly understood. This article examines much of this literature including environmental ethics, policy studies, disaster theory, and psychology. Among the many existing explanations, we examine shifting values, rational incentives, and psychological barriers to action. Ultimately, we show how most of these explanations rely on simplistic assumptions about subjectivity. To address this, we apply the phenomenology of Maurice Merleau-Ponty to show how an understanding of habit informed by Merleau-Ponty’s phenomenology reveals the deeper (...) conditions of both action and inaction. (shrink)

Deep ecology's biocentric philosophy rejects the anthropocentrism of mainstream environmentalism. Biocentrism holds that all life has inherent value and, as such, is worthy of respect and protection. Deep ecology's action strategy emerges from disgust with the compromises made by mainstream environmentalism. Deep ecologists tend toward confrontational actions such as blockades, “tree sits,” and “ecotage” (“monkey wrenching” or covert direct action). Earth First! in the United States, and Rainforest Action Network at the international level, are two well-known deep ecology groups. Bound (...) together in a complex relationship, deep ecology is both dependent on and antagonistic toward the life sciences. As yet, there is no explicit, deep ecological statement for scientific reform. But there have been scientific developments cheering to deep ecologists, including the development and growth of the new field of conservation biology. This article begins to outline the reforms necessary to bring establishment science closer to radical ecological principles. (shrink)