Environmental education usually appeals to the students’ knowledge and rational understanding. Even though this is needed, there is a neglected aspect of learning ecologically fruitful action; that of the lived-body. This paper introduces the lived-body as an important site for learning ecological action. An argument is made for the need of a biophilia revolution, in which refined experience of the body and enhanced capabilities for sensing are seen as important ways of complementing the more common, knowledge-based environmental education. Alienation from (...) the physical environment is seen as one key element in producing environmental devastation. Consequently, human alienation from nature is seen as closely related to alienation from one's body. It is claimed that through overcoming the dualist alienation of human consciousness from its lived body, we can decrease the alienation of human beings from their environment. Methods of contemplative pedagogy are introduced for addressing alienation. By getting in touch with the tangible lived-body in yoga or mindfulness meditation we reconnect to the material world of nature. Contemplative pedagogy cultivates the body and its senses for learning intrinsic valuation and caring for the environment. Lived-body experience is challenging to conceptualise; we use Maurice Merleau-Ponty's concept of the flesh in our attempt to do so. Finally, this paper suggests some contemplative practices of the lived-body for environmental education. Experiencing the flesh of oneself and the world as one and the same is an environmentally conducive experience that gives value and meaning to the flourishing of all life, human and non-human. (shrink)

Due to the increased interest in ecology, global warming and numerous environmental problems, ecological issues are becoming extremely important in education. Many researchers and thinkers believe that solutions to environmental problems are affected by the environmental ethics adopted. This article identifies which of the three branches of environmental ethics are present in formal environmental education in Poland. This has been achieved by analysing the content of textbooks used by science teachers in the fourth grade of elementary schools. The results show (...) that anthropocentric ethics is dominant in the content of formal environmental education, while biocentric ethics is less frequent and there is also some focus on holistic ethics and the declaration that man is part of nature. (shrink)

The planet seems to be heading into an ecological catastrophe, in which the earth will become uninhabitable for many species, including human beings. At the same time we humans are beset by appalling injustices. The Rio Declaration which addressed both these sets of problems contains conceptual contradictions about ‘development and ‘nature’. This paper addresses the issue of whether it is logically possible to work for both global justice and ecological sustainability. The article proposes a way of responding to the spirit (...) of the Rio Declaration without reinstating its contradictions; considers a posthuman perspective on the issue; and proposes a phenomenological approach to ethics and justice which would include both the human and more-than-human parts of the world. In section the implications for education are drawn out, in terms of ‘learning to mind’. Finally, links are drawn to the Journal theme of translation. (shrink)

This paper argues that education itself, properly understood, is intimately concerned with an individual’s being in the world, and therefore is ineluctably environmental. This is guaranteed by the ecstatic nature of consciousness. Furthermore, it is argued that a central dimension of this environment with which ecstatic human consciousness is engaged, is that of nature understood as the ‘self-arising’. Nature, so conceived, is essentially other and is epistemologically mysterious, possessing its own normativity, agency, and intrinsic value. As such, engagement with nature (...) presents opportunities for consciousness quintessentially to go beyond itself, to be inspired and refreshed, and to receive non-anthropogenic standards in the form of intimations of what is fitting and what is not. It will be argued that these are fundamental to the orientation of human being, providing primordial intimations of the nature of reality and truth. Given their centrality to the idea of a person’s becoming educated, the elucidation of these and the issues to which they give rise must be central to the philosophy of education and in this sense it becomes deeply ecological. (shrink)