In this paper I consider various shifts in my research and understanding stimulated by seeking how to combat social ecological crises connected to modern economies. The discussion and critical reflections are structured around five papers that were submitted to Environmental Values in an open call to address my work. A common aspect is the move away from neoclassical environmental economics, and its reductionist monetary valuation, to a more realist theory and multiple methods. This relates to my work on environmental ethics, (...) plural values, stated preference validity and deliberative monetary valuation. Expanding beyond the narrow confines of mainstream orthodoxy has involved exploring a range of other disciplines (e.g. applied philosophy, social psychology, human geography, political science, social anthropology, history of thought and philosophy of science) and learning from this literature to rethink economics and develop social ecological economics. A broad range of subjects are covered here, including: personal responsibility, social practice, psychology of the individual, participatory processes, value (intrinsic, instrumental and relational), Nature–society relationships and interdependencies, critical realism and the conduct of unifying interdisciplinary science. I end with a series of comments concerning the failings of orthodox economics and the conduct of scientific research for social ecological transformation. (shrink)

In the Anthropocene, humans are drastically impacting the Earth system. Though the numbers are disputed, millions of climate refugees might soon appear worldwide due to, for example, rising sea levels. To better tackle these intertwined ecological and migrational crises, I expand on Seyla Benhabib’s theoretical legacy by discerning within it a multidimensional framework containing mutually intersecting moral, legal, and political dimensions. Within this framework, I argue, Benhabib approaches the issue of climate refugees from three different yet supplementary discourses. From her (...) engagement with discourses on cosmopolitanism and global justice, she endorses reforming the Refugee Convention to include climate refugees. From her contribution to discourses on human rights and human dignity, Benhabib opens the door for a human right to the environment to better protect climate refugees. Against the backdrop of her longstanding work to reformulate a feminist and critical-theoretical discourse ethics, I argue, Benhabib puts forward an ecocentric planetary ethics that embraces climate refugees and the rest of nature. In all, I conclude that Benhabib’s legacy demonstrates the need for a multidimensional approach to climate refugees in times of ecocrisis. (shrink)

Waiting may feel like wasted time for people inhabiting small, low-lying, and extremely vulnerable island states as they await rising sea levels. Their homes may soon become uninhabitable due to climate change. The interplay between accelerating natural hazards, an increasing number of climate refugees, and the lack of adequate international refugee protection can prolong their waiting time. Therefore, I examine this experience within the complexity of the waiting framework consisting of existential, legal, and natural waiting. I explore the negative implications (...) of climate refugees’ waiting and how such waiting may be prevented. (shrink)

This article examines parallels between the increasing mental burnout and environmental overshoot in the organisational context. The article argues that there is a particular philosophy of management that connects these two phenomena of overshoot and burnout, namely productivism. As there are boundaries in all ecological processes and systems, the productivist aim of having ever more output and growth is deemed absurd. It is proposed that productivity as a management philosophy not only leads to mental ill-health in organisations but also to (...) overshoot in the environment. The article concludes that productivism, which denies the limits in utilisation of humans and other natural resources, fits poorly with circular economy and sustainability. Hence, ecological management should be complemented with a more holistic and processual view of organizations, as well as have an aim of peaceful coexistence between all earthbound objects. This signifies acknowledging and caring for human and non-human needs both now and in future by applying the idea of moderation to production of goods and services. (shrink)

Hiroshima was the first sign of the possibility of the human-inflicted devastation of the natural as well as the human world. But the potential for destruction is greater than it was in August 1945. It is now incumbent upon philosophy and critical though to consider the contemporary destruction of the non-human species and ecology upon which continued human life depends. This paper uses Hiroshima as a point of entry into consideration of the need now to think beyond anthropocentrism and instead (...) to think more ecologically. (shrink)

To be intrinsically valuable means to be valuable for its own sake. Moral philosophy is often ethically anthropocentric, meaning that it locates intrinsic value within humans. This paper rejects ethical anthropocentrism and asks, in what ways might nonhumans be intrinsically valuable? The paper answers this question with a wide-ranging survey of theories of nonhuman intrinsic value. The survey includes both moral subjects and moral objects, and both natural and artificial nonhumans. Literatures from environmental ethics, philosophy of technology, philosophy of art, (...) moral psychology, and related fields are reviewed, and gaps in these literatures are identified. Although the gaps are significant and much work remains to be done, the survey nonetheless demonstrates that those who reject ethical anthropocentrism have considerable resources available to develop their moral views. Given the many very high-stakes issues involving both natural and artificial nonhumans, and the sensitivity of these issues to how nonhumans are intrinsically valued, this is a vital project to pursue. (shrink)

This article argues that there should be a stronger emphasis on morality, involving a clear articulation of a normative point of view, in education as well as in child raising, with a continuity from early childhood to higher age levels, such that the asymmetry of roles (child – adult) gradually gives way to genuine reciprocity and a shared sense of responsibility. Drawing on Zygmunt Bauman’s work, we explore the historical conditions of moral education. Solid modernity was an age of authorities, (...) sometimes changing into authoritarian education and politics. This prompted a reaction in the form of liquid modernity, followed by anxiety and indecision among parents and teachers now that the old certainties informing normative thinking and practice were gone. Today, wee again witness a reaction and a change in cultural trends: a rebirth of solidity that carries a potential for a new normativity, a potential we consider betrayed in the current wave of claims of productivity, competitiveness and self‐sufficiency in neoliberalism, notions we regard as difficult to unify with moral education, if not in outright conflict with its deeper aspiration. Accordingly, authority in school these days is a matter of obtaining discipline and achievement, not promoting values or serious engagement with moral issues. This calls for a new discussion about education as well as an extended framework of morality. We urge that such a framework question the anthropocentric premises on which Bauman’s understanding of the discontents of late modernity is premised, highlighting the crises and pathologies involving human society at the expense of those affecting nonhumans. (shrink)

On 18 October 1708, Giambattista Vico (1668–1744) gave his seventh inaugural oration, De nostri temporis studiorum ratione (De ratione) at the University of Naples. There, he used the term conspirare to propose collaboration among the sciences. An initial study of the historical context, specifically the scholar’s involvement with the Conspiracy of the Prince of Macchia (1701) and the debates on university reform, makes it possible to formulate a hypothesis regarding Vico’s intent and word choice that enriches our understanding of the (...) preserved text. On a personal level, the Neapolitan professor was looking for a modicum of protection from the new authorities, especially the recently named viceroy in audience that day, Cardinal Vicenzo Grimani. On the political plane, along with a surreptitious argument against tyranny, Vico sought to dissuade the new governors from subscribing to the divisive approach embodied in the university policy of the Cartesian and Bourbonic reformers. Direct analysis of the text of De ratione enabled theoretical scrutiny of the frame from which Vico called for more than mere encyclopaedic knowledge. He was setting forth a vision for a conspiratorial project among the sciences based on a broad understanding of rhetoric. His original proposal for inter- and trans-disciplinarity can inform current debates on the same topic. (shrink)

ABSTRACT What is “critical” about critical theory? I claim that, to be “critical enough”, critical theory’s future depends on being able to handle today’s planetary climate crisis, which presupposes a philosophy of nature. Here, I argue that Axel Honneth’s vision of critical theory represents a nature denial and is thus unable to criticize humans’ instrumentalization as well as capitalism’s exploitation of nature. However, I recover what I take to be a missed opportunity of what I term as the early Honneth’s (...) original ecological insight, which I reconstruct precisely as a philosophy of nature. Consequently, I identify what I describe as an ecological sensibility in Honneth. This refers to a bodily capability through which humans sensuously can resonate, communicate, and interact – and through that morally engage – with nature in its entire complexity. Furthermore, by virtue of this ecological sensibility, humans can recognize nature’s inherent moral value as a sensuously affected party. Then, the early Honneth’s original insight is recovered as a critical political ecology, which is needed facing today’s climate crisis. (shrink)