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Gravity and Grace

Philosophy 28 (106):276-278 (1953)

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  1. Selfish Reasons.Kieran Setiya - 2015 - Ergo: An Open Access Journal of Philosophy 2.
    Argues against the rationality of self-concern. Non-instrumental interest in my own well-being is not justified by the fact that it is mine. This follows from the metaphysics of first-person thought, as thought about the object of immediate knowledge. The argument leaves room for rational self-interest as a form of self-love that is justified, like love for others, by the fact of our shared humanity.
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  • Mystical Anarchism.Simon Critchley - 2009 - Critical Horizons 10 (2):272-306.
    This essay explores the philosophical significance of the history of mystical anarchism for contemporary ethics and politics. It examines the complex relationship between religion and politics, and elaborates the thesis that many of our contemporary political concepts are secularized theological concepts. After a critical discussion of Carl Schmitt's theory of sovereignty and John Gray's critique of liberal humanism, it examines the anarchist practices of medieval mystics such as Marguerite Porete and the heresy of the Movement of the Free Spirit, and (...)
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  • Self‐Deception and the Life of Faith.N. Verbin - 2014 - Heythrop Journal 55 (5):845-859.
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  • Losing Oneself : On the Value of Full Attention.Dorothea Debus - 2013 - European Journal of Philosophy 23 (4):1174-1191.
    The present paper considers the question whether, and if so how, a subject's full attention to an object which she interacts with might have value. More specifically, I defend the claim that in order for a subject's activity to have value, it is sufficient that the subject give her full attention to the object towards which the activity is directed.
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  • Can God forgive our trespasses?N. Verbin - 2013 - International Journal for Philosophy of Religion 74 (2):181-199.
    Believers regularly refer to God as “forgiving and merciful” when praying for divine forgiveness. If one is committed to divine immutability and impassability, as Maimonides is, one must deny that God is capable, in principle, of acting in a forgiving manner. If one rejects divine impassability, maintaining that God has a psychology, as Muffs does, one must reckon with biblical depictions of divine vengeance and rage. Such depictions suggest that while being capable, in principle, of acting in a forgiving way, (...)
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  • Suffering and Misery in History is Not a Tragic Story: The Ethical Education of Seeing Differences between Narratives.Natan Elgabsi - 2024 - Journal of Curriculum Studies.
    This article brings out ethical aspects arising in Plato’s classical critique of narrative and imitative art in The Republic, especially when it comes to reading stories about the past. Socrates’s and Glaucon’s most important suggestion, I argue, is to cultivate an ethical consciousness where one ought to see the distinctions between how the real and the imaginary in narratives are to be conceived, and what that insight ethically demands of the reader. Taken as an ethical insight for the reader when (...)
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  • God as the Other Within: Simone Weil on God, the Self and Love.Doga Col - 2023 - Dissertation, Maltepe University
    Simone Weil (1909-1943) is a French philosopher who is also a prominent figure in the tradition of Christian mysticism. In her early philosophical writings and lectures, she describes her understanding of the aim of philosophy as “the Search for the Good”. Very much influenced by Plato, Descartes and Kant, Weil states that God as the absolute Good is beyond known truths and can only be reached through Love. This treatment of love as a destructive power whereby the Self effaces itself (...)
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  • Zhuangzi and Simone Weil on Decreating the Self.Ryan Harte - 2022 - Comparative and Continental Philosophy 14 (3):281-294.
    This essay thinks through Nanguo Ziqi’s famous “I lost myself” (wu sang wo 吾喪我) remark in the Qiwulun 齊物論 in light of Weil’s notion of decreation. The desire to undo the self is paradoxical, and most philosophical interpretations of the Zhuangzi passage try to avoid the paradox of “I lost myself” by positing various levels of self. Weil’s decreation embraces the paradox, and thereby helps clarify how Nanguo’s “I lost myself” connects with his subsequent metaphor of pipes of Heaven. More (...)
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  • Exploring the Craft of Exilic Thinking/becoming.Nicole des Bouvrie - 2021 - Open Philosophy 4 (1):124-135.
    Being-at-home in a particular, determined, world is dangerous for thinking. For thinking to be thinking/becoming, one should not get too comfortable. For thinking is to not arrive back home, in the same place one begins. But how to escape the world that has created who you are, gave you purpose and a past? How to make sure the future is not a repetition of the Same? How to break away from something that you need? In this article, my aim is (...)
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  • Education, Attention and Transformation.Peter Roberts - 2021 - Studies in Philosophy and Education 40 (6):595-608.
    What might it mean to engage in an educative struggle with death? Leo Tolstoy’s The Death of Ivan Ilyich helps us to answer that question. Tolstoy’s story depicts the life of a man who, when suddenly faced with the prospect of his own death, is at first unable to comprehend the reality of his situation. He is angry, fearful, and disgusted. As he gradually comes to terms with his mortality, he undergoes a harrowing process of transformation, at the heart of (...)
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  • Simone Weil and Gerard Manley Hopkins on God, Affliction, Necessity and Sacrifice.John McDade - 2008 - Forum Philosophicum: International Journal for Philosophy 13 (1):1-16.
    Simone Weil's ideas on affliction and sacrifice have been interpreted by some as though they are the product of psychological problems. I will approach her writings on necessity and affliction through G. M. Hopkins' little prose masterpiece. Later I will suggest that she may be profitably related to some French spiritual writers in the 17th Century, who develop a link between the necessity of offering sacrifice to God and the radical contingency of created existence.
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  • A Minimalist Account of Love.Getty L. Lustila - 2021 - In Rachel Fedock, Michael Kühler & T. Raja Rosenhagen (eds.), Love, Justice, and Autonomy: Philosophical Perspectives. Routledge. pp. 61-78.
    There is a prima facie conflict between the values of love and autonomy. How can we bind ourselves to a person and still enjoy the fruits of self-determination? This chapter argues that the solution to this conflict lies in recognizing that love is the basis of autonomy: one must love a person in order to truly appreciate their autonomy. To make this case, this chapter defends a minimalist account of love, according to which love is an agreeable sensation that is (...)
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  • Ontological Pluralism about Non-Being.Sarah Bernstein - 2021 - In Sara Bernstein & Tyron Goldschmidt (eds.), Non-Being: New Essays on the Metaphysics of Nonexistence. Oxford: Oxford University Press. pp. 1-16.
    I develop ontological pluralism about non-being, the view that there are multiple ways, kinds, or modes of non-being. I suggest that the view is both more plausible and defensible than it first seems, and that it has many useful applications across a wide variety of metaphysical and explanatory problems. After drawing out the relationship between pluralism about being and pluralism about non-being, I discuss quantificational strategies for the pluralist about non-being. I examine historical precedent for the view. Finally, I suggest (...)
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  • Loneliness and appearance: Toward a concept of ontological agency.Sarah Drews Lucas - 2019 - European Journal of Philosophy 27 (3):709-722.
    European Journal of Philosophy, EarlyView.
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  • A Personal Love of the Good.Camilla Kronqvist - 2019 - Philosophia 47 (4):977-994.
    In order to articulate an account of erotic love that does not attempt to transcend its personal features, Robert Solomon and Martha Nussbaum lean on the speeches by Aristophanes and Alcibiades in Plato’s Symposium. This leads them to downplay the sense in which love is not only for another person, but also for the good. Drawing on a distinction between relative and absolute senses of speaking about the good, I mediate between two features of love that at first may seem (...)
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  • Human Resource Management and Distress at Work: What Managers Could Learn From the Spirituality of Work in Simone Weil’s Philosophy.Christine Noel-Lemaitre & Séverine Le Loarne-Lemaire - 2012 - Philosophy of Management 11 (2):63-83.
    Workplace spirituality deals with paradoxes. This concept has been taken on board since the late 1980s, but very few human resource managers have realised that workplace spirituality could make an essential contribution to a better understanding of workplace and corporate reality. Increasing numbers of academic papers are being published on this subject but mere remain many grey areas for researchers. The aim of this paper is to use Simone Weil’s philosophy as a reading grid to get an insight into workplace (...)
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  • Wilderness Experiences as Ethics: From Elevation to Attentiveness.Elisa Aaltola - 2015 - Ethics, Policy and Environment 18 (3):283-300.
    Wilderness experiences were celebrated by the Great Romantics, and figures such as Wordsworth and Thoreau emphasized the need to seek direct contact with the non-human world. Later deep ecologists accentuated the way in which wilderness experiences can spark moral epiphanies and lead to action on behalf of the natural environment. In recent years, psychological studies have manifested how the observations made by the Romantics, nature authors and deep ecologists apply to laypeople: contact with the wilderness does tend to lead to (...)
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  • Minding the gap: What it is to pay attention following the collapse of the subject-object distinction.S. West Gurley - 2008 - Dissertation, University of South Florida
    Contemporary studies of the phenomenon of attention uncritically suppose that the only way to go about observing attention is as a modification of consciousness. Consciousness is taken to be always intentional, i.e., distinguished by reference to an object-whether physical or not-toward which it is directed. Observers of attention therefore assume that attention is an intentional modification of consciousness. Such practices of observation, in virtue of the kinds of practices that they are, take for granted that the fundamental constituents of reality (...)
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  • Saying ‘No’ to Power: From Diasporic Knowledge to Reclaiming Ethical Monotheism.Gesine Palmer - 2024 - The European Legacy 29 (3-4):361-372.
    In European philosophies of history, the linear paradigm that has prevailed for centuries as a derivative of Christian salvation history (Heilsgeschichte), ultimately lost its monopoly with the arrival of the “post-age.” The result of this has been that ideas that have survived on the margins, even the cyclical interpretation of time attached to religious traditions, now seem capable of outliving the short-lived belief in continuous progress. According to the cyclical view of history, those who came last will leave first, with (...)
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  • Education and the Ethics of Attention: The Work of Simone Weil.Peter Roberts - 2023 - British Journal of Educational Studies 71 (3):267-284.
    This paper argues that the influential French thinker, Simone Weil, has something distinctive and important to offer educational and ethical inquiry. Weil’s ethical theory is considered against the backdrop of her life and work, and in relation to her broader ontological, epistemological and political position. Pivotal concepts in Weil’s philosophy – gravity, decreation and grace – are discussed, and the educational implications of her ideas are explored. The significance of Weil’s thought for educationists lies in the unique emphasis she places (...)
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  • I—The Presidential Address: ‘How Is Human Freedom Compatible with the Authority of the Good?’ Murdoch on Moral Agency, Freedom, and Imagination.Robert Stern - 2022 - Proceedings of the Aristotelian Society 122 (1):1-26.
    This paper deals with the issue of self-determination and agency in moral action. On the one hand, it seems that where possible, the moral agent should use their practical reason to identify what it is right for them to do, and act accordingly; on the other hand, this seems to leave little room for the agent to decide for themselves how to act, where this is often said to be a marker of freedom and how the will is exercised. In (...)
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  • Simone Weil: The Ethics of Affliction and the Aesthetics of Attention.Christopher Thomas - 2020 - International Journal of Philosophical Studies 28 (2):145-167.
    For Simone Weil the invocation of ‘rights’ to address extreme human suffering–what she calls ‘affliction’–is ‘ludicrously inadequate’. Rights, Weil argues, invite a response, whereas what the affli...
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  • Education and hope.Joris Vlieghe - 2019 - Ethics and Education 14 (2):117-125.
    ABSTRACTThis introduction sets a framework for the special issue on Education and Hope which contains a selection of papers presented at the 16th Conference of the International Network of Philosophers of Education. It sketches the issue of how education and hope are closely intertwined notions. This introduction also gives an overview of the articles included in this issue and how they are thematically arranged. In a short conclusion the issue of hope is related to the issue of speed and slowness.
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  • Love and the Pitfall of Moralism.Kamila Pacovská - 2018 - Philosophy 93 (2):231-249.
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  • In abandonment of the parable: an Agambenian interpretation of Simone Weil’s ‘Hesitations Concerning Baptism’.Arthur Willemse - 2018 - International Journal of Philosophy and Theology 79 (1-2):105-121.
    In this essay, I trace the motif of abandonment that runs through the ethics of Simone Weil. In doing so, as a conceptual lens, I make use of Giorgio Agamben’s concept of abandonment. Taking my cue from Weil’s hesitations concerning baptism, I examine her stance as a case of either sacrifice or exception, of ambiguity or indifference. Subsequently, I use Weil’s hesitations to examine an interconnected sequence of soteriology and metaphysics, following Church and potentiality, World and actuality, and The Kingdom (...)
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  • Author's Response.Peter Roberts - 2017 - Educational Philosophy and Theory 49 (14):1463-1466.
    I want to thank Rosa Hong Chen, Laura Louise Sarauw, Robin Small and Emile Bojesen for their thoughtful engagement with themes in my book, Happiness, Hope, and Despair: Rethinking the Role of Educa...
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  • An Approach to Simone Weil’s Philosophy of Education Through the Notion of Reading.Kazuaki Yoda - 2017 - Studies in Philosophy and Education 36 (6):663-682.
    This paper introduces Simone Weil’s notion of reading and some of its implications to education. Weil’s philosophy, in particular her notion of attention has caught interest of some education scholars; however, the existing studies are still underdeveloped. Introducing Weil’s notion of reading, which has not been studied almost at all by educationists but its significance is well-recognized by Weil scholars, I intend to set forth a more nuanced understanding of Weil’s attention that is necessary to further discuss Weil’s potential contribution (...)
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  • (1 other version)First‐Person Authority and Self‐Knowledge as an Achievement.Josep E. Corbí - 2010 - European Journal of Philosophy 18 (3):325-362.
    There is much that I admire in Richard Moran's account of how first‐person authority may be consistent with self‐knowledge as an achievement. In this paper, I examine his attempt to characterize the goal of psychoanalytic treatment, which is surely that the patient should go beyond the mere theoretical acceptance of the analyst's interpretation, and requires instead a more intimate, first‐personal, awareness by the patient of their psychological condition.I object, however, that the way in which Moran distinguishes between the deliberative and (...)
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  • Sovereignty surreal: Bataille and Fanon beyond the state of exception.Alexander Hirsch - 2014 - Contemporary Political Theory 13 (3):287-306.
    Most contemporary political theories of sovereignty – from Giorgio Agamben to Achille Mbembe – have argued that the emergency powers claimed by the Bush administration under the auspices of the War on Terror epitomized what Carl Schmitt calls a state of exception. If so, I argue, perhaps it is time for new visions of sovereignty to emerge, ones attendant to the eccentricities of the present conjuncture. Occupy Wall Street and the Arab Spring are but two obvious examples of counterpublics that (...)
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  • ‘Democratic Taxation’ and Quantifiable Action: Scientizing Dilemmas.Mindy Peden - 2008 - Contemporary Political Theory 7 (3):302-316.
    Against the easy presupposition that such a thing as ‘democratic taxation’ not only exists but is also practicable, this paper points to the dilemma posed by what I call ‘quantifiable action.’ The essay develops an approach to theorizing the place of taxation in political theory that counters trends in fiscal sociology, political science, and liberal theory by highlighting how taxation presumably violates the requirement that self-government includes an absence of instrumental rationality on the part of democratic citizens. For this reason, (...)
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  • Happiness, Despair and Education.Peter Roberts - 2012 - Studies in Philosophy and Education 32 (5):463-475.
    In today’s world we appear to place a premium on happiness. Happiness is often portrayed, directly or indirectly, as one of the key aims of education. To suggest that education is concerned with promoting unhappiness or even despair would, in many contexts, seem outlandish. This paper challenges these widely held views. Focusing on the work of the great Russian writer, Fyodor Dostoevsky, I argue that despair, the origins of which lie in our reflective consciousness, is a defining feature of human (...)
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  • True self-love and true self-sacrifice.John Lippitt - 2009 - International Journal for Philosophy of Religion 66 (3):125-138.
    In recent commentary on Kierkegaard’s Works of Love, a distinction is commonly drawn between ‘proper’ and ‘selfish’ forms of self- love. In arguing that not all vices of self-focus can be captured under the heading of selfishness, I seek to distinguish selfishness from self-centredness. But the latter vice has a far more handsome cousin: proper self-focus of the kind necessary for ‘becoming a self’. As various feminist thinkers have argued, this will be missed if we valorise self-sacrifice too uncritically. But (...)
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  • Appearance of Beauty.Benedikte Kudahl & Tone Roald - 2024 - Journal of Phenomenological Psychology 55 (1):36-61.
    This article describes what it is like to experience beauty in visual art. Our phenomenological analysis of interviews with visual art museum visitors shows that beauty appears as the relationship between two different experiential modes. Initially, the perceiver feels herself affectively and bodily immersed in the perceived while awareness of herself pulls back. Self-awareness eventually returns, allowing for a subtle yet distinct mode of reflection in which the viewer looks back at the initial moment of felt connection with the perceived. (...)
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  • Troubled Bodies: Metaxu, Suffering and the Encounter With the Divine.Charity K. M. Hamilton - 2013 - Feminist Theology 22 (1):88-97.
    The body is the canvas on which the female experience is painted and through which female identity is often understood. The female body is a slate on which a patriarchal story has been written, scarred onto the flesh. For Simone Weil metaxu was simultaneously that which separated and connected, so for instance the wall between two prison cells cuts off the prisoners but was also the means by which they communicated by knocking on that wall. Could the body be that (...)
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  • Three Ideas of the University.James Alexander - 2019 - The European Legacy 24 (5):492-510.
    ABSTRACTWhat is a university? In the nineteenth century John Henry Newman famously spoke of “the idea of a university.” This phrase has dominated all discussions of the nature of the university sin...
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  • Reading and Character: Weil and McDowell on Naïve Realism and Second Nature.Warren Heiti - 2018 - Philosophical Investigations 41 (3):267-290.
    Both Simone Weil and John McDowell analogize value or meaning to sensations such as colour or heat, and this analogy is a strategy for resisting anti‐realism. However, McDowell's analogy tacitly accepts the very dualism which he is criticizing, while Weil's analogy is both more naïve and more radical than his. Like McDowell, Weil argues that virtuous character is the actualization of a second nature, but she emphasizes the role of the body in this process. Fully trained, the agent's body is (...)
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  • The Common Good of the Firm and Humanistic Management: Conscious Capitalism and Economy of Communion.Sandrine Frémeaux & Grant Michelson - 2017 - Journal of Business Ethics 145 (4):701-709.
    Businesses have long been admonished for being unduly focused on the pursuit of profit. However, there are some organizations whose purpose is not exclusively economic to the extent that they seek to constitute common good. Building on Christian ethics as a starting point, our article shows how the pursuit of the common good of the firm can serve as a guide for humanistic management. It provides two principles that humanistic management can attempt to implement: first, that community good is a (...)
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  • Moral Reasoning as Perception: A Reading of Carol Gilligan.Richard Kyte - 1996 - Hypatia 11 (3):97-113.
    Gilligan's understanding of moral reasoning as a kind of perception has its roots in the conception of moral experience espoused by Simone Weil and Iris Murdoch. A clear understanding of that conception, however, reveals grave difficulties with Gilligan's descriptions of the care perspective and justice perspective. In particular, we can see that the two perspectives are not mutually exclusive once we recognize that attention does not require attachment and that impartiality does not require detachment.
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  • Compassion, Necessity, and the Pharmakon of the Health Humanities.Graham McCaffrey - 2016 - Journal of Applied Hermeneutics 2016 (1).
    Health humanities is an emergent interdisciplinary field drawing on existing traditions of using resources from the arts and humanities in the education of health professionals. Cultivation of compassion is often cited, though not without some debate, as a fit goal for the health humanities. In this paper, I undertake a critical reappraisal of the presumed link between health humanities and compassion. Firstly, I propose a model of the health humanities that takes up Derrida’s figure of the pharmakon, as polyvalent medicine (...)
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  • La teoría de la ética triuna: premisas básicas e implicaciones.Darcia Narváez - 2010 - Postconvencionales: Ética, Universidad, Democracia 2:74-96.
    A diferencia de otras teorías psicológicas del funcionamiento moral, que no han tomado en cuenta los desarrollos recientes de la neurociencia, la Teoría de la ética triuna intenta aprovechar ciertos hallazgos cruciales sobre las estructuras neurobiológicas del cerebro humano. Esto implica, entre otras cosas, prestar atención no sólo al razonamiento moral deliberativo, y a las decisiones conscientes, sino sobre todo a las posturas emocionales y a los procesos tácitos o intuitivos que motivan, y explican, la mayor parte del comportamiento moral. (...)
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  • (2 other versions)The Mud of Experience and Kinds of Awareness.Josep E. Corbí - 2009 - Theoria 22 (1):5-15.
    In Authority and Estrangement Richard Moran takes some rather illuminating steps towards getting rid of the Cartesian picture of self-knowledge. I argue, however, that Moran’s crucial distinction between deliberative and theoretical attitude is seriously contaminated by that traditional picture.
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  • We Are the World? Anthropocene Cultural Production between Geopoetics and Geopolitics.Angela Last - 2017 - Theory, Culture and Society 34 (2-3):147-168.
    The proposal of the ‘Anthropocene’ as a new geological epoch where humans represent the dominant natural force has renewed artistic interest in the ‘geopoetic’, which is mobilized by cultural producers to incite changes in personal and collective participation in planetary life and politics. This article draws attention to prior engagements with the geophysical and the political: the work of Simone Weil and of the editors of the Martinican cultural journal Tropiques, Suzanne and Aimé Césaire. Synthesizing the political and scientific shifts (...)
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  • The Ethics of Self.Sandra Haegert - 2004 - Nursing Ethics 11 (5):434-443.
    This article attempts to elucidate the ethical meaning behind the words ‘the ethics of self’ and ‘an ethical self’, particularly in the light of Noddings’ ‘ethical self’, in order to show the relevance of these terms to the practice of ethical caring. It examines the relationship that Noddings believes exists between one’s actual self and the vision one has of one’s ideal self. I attempt to draw out a meaning derived from the texts in which this concept has been captured, (...)
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  • The Triadic Moment: The Anti-Genealogy of Hellenist Marxism.Peter Murphy - 1998 - Thesis Eleven 53 (1):102-113.
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  • Moral Perception as Imaginative Apprehension.Yanni Ratajczyk - forthcoming - The Journal of Ethics:1-20.
    Moral perception is typically understood as moral properties perception, i.e., the perceptual registration of moral properties such as wrongness or dignity. In this article, I defend a view of moral perception as a process that involves imaginative apprehension of reality. It is meant as an adjustment to the dominant view of moral perception as moral properties perception and as an addition to existing Murdochian approaches to moral perception. The view I present here builds on Iris Murdoch’s moral psychology and holds (...)
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  • Mathematics and the Mystical in the Thought of Simone Weil.John Kinsey - 2020 - Philosophical Investigations 43 (1-2):76-100.
    On Simone Weil’s “Pythagorean” view, mathematics has a mystical significance. In this paper, the nature of this significance and the coherence of Weil’s view are explored. To sharpen the discussion, consideration is given to both Rush Rhees’ criticism of Weil and Vance Morgan’s rebuttal of Rhees. It is argued here that while Morgan underestimates the force of Rhees’ criticism, Rhees’ take on Weil is, nevertheless, flawed for two reasons. First, Rhees fails to engage adequately with either the assumptions underlying Weil’s (...)
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  • Teaching as Attention Formation : A Relational Approach to Teaching and Attention.Rytzler Johannes - 2017 - Dissertation, Mälardalen University
    The purpose of the thesis is to put forth and explore a notion of teaching as a practice of attention formation. Drawing on educational philosophy and the Didaktik/Pädagogik-traditions, teaching is explored as a relational and lived-though practice that can promote, form, and share attention. In the context of teaching, attention is connected to the acts of showing and observing. As such, teaching can be seen as a complex of relations that emerges through the intersection of the intentions of the one (...)
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  • Christianity and the Errors of Our Time: Simone Weil on Atheism and Idolatry.Mario von der Ruhr - 2011 - Royal Institute of Philosophy Supplement 68:203-226.
    In his 1985 book on philosophy and atheism, the Canadian thinker Kai Nielsen, a prolific writer on the subject, wonders why the philosophy of religion is ‘so boring’, and concludes that it must be ‘because the case for atheism is so strong that it is difficult to work up much enthusiasm for the topic.’ Indeed, Nielsen even regards most of the contemporary arguments for atheism as little more than ‘mopping up operations after the Enlightenment’ which, on the whole, add little (...)
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  • (2 other versions)The Mud of Experience and Kinds of Awareness.Josep E. Corbí - 2007 - Theoria: Revista de Teoría, Historia y Fundamentos de la Ciencia 22 (1):5-15.
    In Authority and Estrangement Richard Moran takes some rather illuminating steps towards getting rid of the Cartesian picture of self-knowledge. I argue, however, that Moran’s crucial distinction between deliberative and theoretical attitude is seriously contaminated by that traditional picture. More specifically, I will point out why some crucial aspects of the phenomena that Moran describes in terms of the interplay between the theoretical and the deliberative attitude, should rather be interpreted as a process that takes place within the deliberative attitude (...)
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  • Defensive over Climate Change? Climate Shame as a Method of Moral Cultivation.Elisa Aaltola - 2021 - Journal of Agricultural and Environmental Ethics 34 (1):1-23.
    The climate crisis is an enormous challenge for contemporary societies. Yet, public discussions on it often lead to anger, mocking, denial and other defensive behaviours, one prominent example of which is the reception met by the climate advocate Greta Thunberg. The paper approaches this curious phenomenon via shame. It argues that the very idea of anthropogenic climate change invites feelings of human failure and thereby may also entice shame. The notion of “climate shame” is introduced and distinguished from “climate guilt”. (...)
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