This study applies Arne Naess’ ecosophy as a tool for possible progressive research material concerning the National Greening Program (NGP) of the Department of Environment and Natural Resources (DENR). This study aims to conduct a phenomenological analysis of tree farming advantages, driven by a philosophical approach and practical strategy integrated through the principle of deep ecology. The philosophy of deep ecology presupposes ethics and the interrelatedness of human beings to nature that generally can be experienced anywhere. This study aims to (...) assess the core motives, plans, objectives, strategic implications, initiatives, provisions, and the probable outcome of the said government program. To realize this, this research enunciates a possible parallel study between Naess's deep ecology and the DENR's goal. Since this study is concerned with the current situation of human beings, it delves into the context of the phenomenological research approach. It provides different perspectives on the other government officials who were once the program's authors and implementers. As this research goes on, the findings have various outlooks on applying deep ecology to facilitate the government's NGP. The crucial part of making this program absolute must be the participation of every individual in such advocacy as a sole environmental bailiff. However, the challenge never ceases to interrupt the goodwill of human beings. On the other hand, man's passion never fails to contribute to sustainable ecological preservation, biodiversity, reparation, and community commitment. (shrink)

This chapter contains sections titled: Highlights of Past Literature Current Work Future Work.

Barkdull examines the land ethic in the contexts of just war theory, economic liberalism, and international environmental law, offering a new outlook for the behavior of states in matters affecting ecosystems.

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)

ABSTRACTRoy Bhaskar's concrete utopianism assumes that a key role for intellectuals, given the current precarious situation of humanity, is the envisaging of alternative possible futures, coherently grounded in the deep structure of what already exists, which includes what people already know and have. Without this grounding, people will not be able to make a persuasive case for change. With this grounding, and by combining the realism of the intellect with the optimism of the will, they may be able to usher (...) in a future of which the youthful Marx said ‘the world has long since dreamed’. This paper is both motivated by Bhaskar's position, and takes it as its starting point. I therefore begin by presenting three scenarios for the world's future, which I take to be real possibilities. I consider which of these possibilities would be worth striving for, and in so doing, I introduce a strategy that I take to be a means to that end. Specifically, this strategy involves harmonizing interventions with critical realist eco-philosophical ambitions. I argue that such interventions should therefore have an interdisciplinary framework, be dedicated to an ethics of dialogue and care, and be directed by dialectical change and learning. (shrink)

This essay discusses three recent books which each offer an integrative account of religious ethics and the environment. Religious environmental ethics is an area of inquiry within the larger field of religion and ecology. After a narrative that contextualizes the development of religious environmental ethics in relation to the environmental social movement, I describe the formation of the field including its focus on worldview, the “cosmological turn,” and its engagement with science, the “cosmic turn.” Elizabeth Johnson exemplifies the cosmic turn (...) by developing a Christian theology of life in nature which explicitly accepts Darwin's theory of evolution. Willis Jenkins advocates a prophetic pragmatism and critiques a focus on worldview that is abstracted from practice and defers moral responsibility. Larry Rasmussen joins analysis of worldview with reflection on cross-cultural resources for “anticipatory communities” of moral formation to catalyze change. I argue with Rasmussen that religious environmental ethics needs multiple approaches and should allow room for methodological pluralism. (shrink)