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1

ON GLOBAL ENVIRONMENTAL CITIZENSHIP IN THE CONTEXT OF THE ANTHROPOCENE AND THE DEEPENING ENVIRONMENTAL CRISIS

100%
Mravcová A.
Filozofia (Philosophy)
|
2023
|
vol. 78
|
issue suppl.
75 – 89
EN
The Anthropocene period has brought an unprecedented expansion of civilisation and enormous technological advances leading to a highly interconnected world. However, all this has come at the expense of the environment. The exploitation of nature along with the reckless and predatory life of humans have gradually led to the emergence of a global environmental crisis which, even with all the means and decades of efforts of the world community, has not been solved or even necessarily mitigated. The paper seeks to highlight and examine the significance of the emerging concept of environmental citizenship in the context of Anthropocene and the deepening environmental crisis, building on the fundamental features of classical citizenship, mainly its unifying potential, which led to the rise of its global dimensions. The emphasis is also partially focused on environmental political responsibility, which is in line with our core concept. Findings point to the growing potential of environmental citizenship to avoid the catastrophic predictions based on maintaining the current status. We argue that environmental citizenship should be seen as a possible basis for a necessary change in the organisation of society, which inevitably requires an active political approach.
2

PRINCIPLES OF ENVIRONMENTAL POLITICAL PHILOSOPHY

100%
Horyna B.
Filozofia (Philosophy)
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2023
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vol. 78
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issue suppl.
8 – 23
EN
Defining the problem: how political philosophy becomes environmental political philosophy. It is assumed that political philosophy is not represented by a purely conceptual analysis of basic political categories (justice, equality, freedom, etc.), but by every day and habitual political decisions and the actions that follow them. The aim of transforming political philosophy is to articulate it as an instrument of change in the management of society. At the present time (Anthropocene) nature cannot exist as a technological program. A closed, clear, obvious and unambiguous ontological determination of nature is not admitted in its specifically capitalist construction. Context triumphs over nature, and it is only the context of the appreciative economy that puts the terms “nature” and “value” in context.
3

SOCIAL, CULTURAL, AND ECOLOGICAL JUSTICE IN THE AGE THE ANTHROPOCENE: A NEW ZEALAND EARLY CHILDHOOD CARE AND EDUCATION PERSPECTIVE

88%
Ritchie J.
Pedagogický časopis (Journal of Pedagogy)
|
2015
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vol. 6
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issue 2
41 – 56
EN
Educators have an ethical responsibility to uphold the wellbeing of the children, families and communities that they serve. This commitment becomes even more pressing as we move into the era of the Anthropocene, where human induced climate changes are disrupting the planet’s systems, threatening the survival of not only humans, but of eco-systems and the earth’s biodiversity. This paper draws upon examples from Aotearoa (New Zealand) to demonstrate ways, in which a critical pedagogy of place informed by local traditional knowledges can inform early childhood education whilst also enhancing dispositions of empathy towards self and others, including more-than-human others.
4

TŘI NEGACE ENVIRONMENTÁLNÍ FILOSOFIE

88%
Horyna B.
Filozofia (Philosophy)
|
2020
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vol. 75
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issue 10
832 – 844
EN
The subject of this study is the axial feature of social change that exhibits the environmental and economic tendencies towards crisis and civilisation risk. Change also affects the identifying marks of rationality that should be processing and evaluating the transformation of post-industrial countries during the Anthropocene, and directing human behaviour according to our current level of knowledge. Analysing rationality is the task of philosophy: a philosophy that is critical, is supposed to understand, comprehend and explain. Philosophy does not as such rectify, change, prescribe or direct anything. But if philosophy is critical, political and social, it is obliged to find ways to give humanity at least one more (not two, not a do-over, not the last, but just at least just one more) chance. The author is attempting to make that possible using a triple negation: No to the further liberalisation of the open and diverse liberalism of late modernity, no to the further post-industrialisation of a post-industrial political economy and no further rationalisations of modernistic rationality.
5

CAN HUMANITY SURVIVE THE ANTHROPOCENE? IT DEPENDS ON WHO WE THINK WE ARE

88%
Parkers G.
Filozofia (Philosophy)
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2023
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vol. 78
|
issue suppl.
38 – 51
EN
The question in the title is prompted by our failure to deal with the climate and environmental crises. This in turn derives in part from a dubious but widespread idea of who we are as human beings: that we are basically free and independent individuals in economic competition with others for all the satisfactions that late capitalism offers. In recent times the libertarian Titans of Big Tech have added a strong dose of Cartesian mind-body dualism to the formula. More beneficial ideas of who we are can be found in numerous indigenous tradition, and especially in Chinese philosophy, which understands human beings as relatives in a dynamic network of interactions with our fellow humans, the biosphere, and the powers of Heaven and Earth. Together with corresponding views in our own philosophical tradition, these ideas provide good grounds for a dialogue with China about cooperating to resolve our environmental predicament.
6

LOVELOCKOV KONCEPT UDRŽATEĽNÉHO ÚSTUPU A JEHO KONZEKVENCIE

88%
Sťahel R.
Filozofia (Philosophy)
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2019
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vol. 74
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issue 5
352 – 365
EN
The aim of this study is to identify the key terms and arguments of J. Lovelock՚s sustainable retreat concept and their analysis with emphasize on the consequences of this concept for political, social and environmental thinking. J. Lovelock points out that considering rapid and complex changes in global environment, marked by the term Anthropocene; we do not have enough time and sources to realize the sustainable development concept. For that reason, it is, according to him, necessary to formulate sustainable retreat concept as a strategy which will allow to prepare for climate change in a way that not only a man as a biological specie, but also civilized society could survive. Even basic theses of this concept indicate a need to revalue majority political concepts, mainly concepts of sovereignty, citizenship, also the freedom of movement and residence, freedom of business and consume, which are fundamentals of neoliberal economic-political system. Retreat expects elaborated and organized migration to beforehand chosen and arranged areas. Opposite to retreat is mass escape chaos that reduces human relations to fight for survival. As J. Lovelock proposed in his sustainable retreat concept, relocating people from areas affected by climate changes to climate oases would mean that rich northern countries give up their current, in fact, isolationistic politics that refuses climate migrants. Therefore the sustainable retreat concept requires much greater competence and mainly willingness to cooperate not only on national, but also on international and global level more than humanity is able to do it currently.
7

THINKING PLANETARY THINKING

88%
Ribeiro Mendes J.
Filozofia (Philosophy)
|
2023
|
vol. 78
|
issue suppl.
24 – 37
EN
The term “planetary turn” was coined in 2015 to describe a significant and ongoing shift in the relationship between humans and the Earth, which has been unfolding since the late 20th century. Despite its profound significance, this transformative process lacks a comprehensive theoretical framework, necessitating the development of a new perspective. The planetary turn has brought about substantial changes in our connection with the Earth, particularly in terms of our existence and our efforts to understand it from a planetary standpoint. Addressing the challenges posed by planetary issues requires a distinct mode of thinking. This article begins by offering a concise explanation of the concept of the “planetary turn,” followed by an exploration of a significant consequence of this shift: a profound transformation in the human condition. Additionally, an argument is presented, asserting that this transformation unfolds within the crucial context of liminality characterizing the Anthropocene era. The final section delves into Chakrabarty’s ideas on the development of planetary thinking that can provide guidance as we navigate the transition from the Anthropocene to the post-Anthropocene era, aiming to surpass the current state of liminality in the human condition.
8

RASA SENSIBILITY FOR ECOLOGICAL AESTHETICS AS A CHALLENGE TO THE ANTHROPOCENE

88%
Mishra A.
Filozofia (Philosophy)
|
2023
|
vol. 78
|
issue suppl.
149 – 163
EN
Based on the premise that an aesthetic experience is inevitably a human one, this paper considers a non-anthropocentric ecological aesthetic experience through the lens of Indian aesthetics. It does so by problematizing the beautiful in the aesthetic. Rasa in Indian aesthetics refers to the essence of emotion felt in an aesthetic experience. The adbhuta rasa refers to the experience of wonder through astonishment. I argue that what we might find amazing in nature is not only the picturesque, but rather the ecological interconnectedness of nature. Through Indian aesthetics, we recognize in this paper, the criterion for a sensitive, receptive and responsive subject presenting themselves to an engulfment, as important for a nonothered ecological aesthetic experience. It is recognized that there might be an aesthetic allowance in ecological design, realized by placing importance on a sensory immersion in the natural world that allows an engulfment in it. While not neglecting a cognitive reflexive analysis of such a relishing of the adbhuta, we conceive of an experience that finds aesthetic value and appreciation beyond the instrumental and commodified value placed on natural environments. The paper concludes with key questions that a rasa anubhuti raises for emerging ecoaesthetic theories and a summary of the unique hermeneutical and epistemological contributions this approach could make to the field.
9

FREEDOM IN THE ANTHROPOCENE: BRINGING POLITICAL PHILOSOPHY TO GLOBAL ENVIRONMENTAL PROBLEMS

75%
Coeckelbergh M.
Filozofia (Philosophy)
|
2023
|
vol. 78
|
issue suppl.
52 – 61
EN
In order to address the current global challenges, including climate change, it is helpful to connect environmental and technology ethics, and bring in political philosophy. After briefly exploring some relations between AI and climate change, this essay draws on my recent work – in particular the book Green Leviathan or the Poetics of Political Liberty – to discuss the topic of political freedom in the light of climate change and AI in the Anthropocene. Starting from the need for changing human behaviour into more climate and environmentally friendly directions, it discusses nudging and climate change, warns for the danger of green authoritarianism, and, inspired by the capabilities approach and critical theory, explores notions of freedom that go beyond the libertarianism authoritarianism dilemma. This leads to a consideration of more relational notions of freedom that link freedom to justice and human flourishing and to a brief reflection on anthropocentrism and the modern focus on control.
10

ENVIRONMENTALIZMUS AKO POLITICKÁ FILOZOFIA PRE 21. STOROČIE

75%
Sťahel R.
Filozofia (Philosophy)
|
2018
|
vol. 73
|
issue 1
1 – 13
EN
The author understands environmentalism as a stream of contemporary political philosophy based on the reflection of causes and possible effects of global environmental crisis as one of the most serious threats to current political system and global civilization as a whole. Considering the changes in social, technological and environmental starting conditions of the economic-political system – i.e. the consequences of the transition from the stable geologic-climate era of Holocene to the unstable era of Anthropocene – it is necessary to reconsider the basic premises, imperatives and conceptual frames of current economic-political system. The philosophical foundations of current economic-political system as well as the basic premises of environmentalism and concepts relevant to the reflection of current threats and risks were articulated in some of the writings of the founders of modern political thinking. The author’s focus is on the concept of civil and human rights, the concept of state of nature, and the concept of social contract, which could be of help in the examination of the crisis of current economic-political system as a whole and the environmentalism in particular. The author’s hypothesis is that the political philosophy of the 21st century must reflect the environmental preconditions and limits of the existence and forms of any economic-political system while taking into account that all economic and social activities have their impact on the quality and sustainability of the environment.
11

DECONSTRUCTING THE ANTHROPOCENE WITH SPECULATIVE COSMOLOGY

75%
Lamy-Rested E.
Filozofia (Philosophy)
|
2023
|
vol. 78
|
issue suppl.
120 – 132
EN
This article proposes to deconstruct the philosophical foundations of the Anthropocene based on Whitehead’s philosophy or cosmology. After questioning the scientific or geological validity of this notion and having shown how this notion was inseparable from the question of technology, it brings to light its philosophical foundations by isolating three moments in the history of philosophy. Philosophically, the Anthropocene is founded on the idea that human beings are essentially different from the other living beings, among other things, in their technical capacities. These three moments correspond to three different representations of technology: (1) the Promethean moment of ancient Greece. In this time, technology is understood as a “know-how” (“savoir-faire”). It saves humans from the certain death that their nakedness promises to them. (2) The modern moment of Descartes who defines technology as a power. (3) The contemporary moment of Heidegger for whom modern technology is a huge peril. From this point of view, the “general organology” that Canguilhem introduced corresponds to a first questioning of this cosmology. After defining “general organology,” this paper shows how and why it fails to deconstruct the Anthropocene. This paper finally presents Whitehead’s cosmology that ultimately offers a better weapon to deconstruct the Anthropocene.
12

ENVIRONMENTALIZMUS AKO POLITICKÁ FILOZOFIA PRE ANTROPOCÉN

75%
Sťahel R.
Studia Politica Slovaca: časopis pre politické vedy, najnovšie politické dejiny a medzinárodné vzťahy
|
2016
|
vol. 9
|
issue 2
24 – 41
EN
The paper is a philosophical reflection on the reciprocal conditionality of social, economic, political and environmental crisis tendencies of the global industrial civilization which reciprocal intensification reveals existential risk not only to the current level of the development of the civilization, but also to humanity as biological specie. Nowadays environmental risks could break out into ecological and also political catastrophe on global scale. Based on U. Beck’s theory of world risk society this paper focuses on critical analysis of reasons why global environmental crisis still not lead to the world wide environmental movement for change of basic imperatives of world economic-political system on governmental nor nongovernmental level. The author assumes that these are the ways in which societies deal with the imbalance between the increasing population and its consumption and the limits of resources of a particular place, which in the long term determines the sustainability and stability of the economic-political system in a specific ecosystem. All of the life strategies have environmental as well as social and political consequences, which in turn influence the environment. The author defends a thesis according to which the environmental responsibility must be understood as a political and legal more than a moral and ethical category and works with the proposition that philosophy adequate to current threats must be a political and in the same time environmental philosophy. A new perspective which opened up for philosophical reflection by the global environmental crisis shows the need to redefine humanism, enlarge its purpose with environmental assumptions of realization of human rights along with the environmental responsibility. This new humanism should be oriented on creation and preservation of assumptions for long term sustainability of inevitable preconditions for realization of basic human rights, which means theoretical and practical recognition of rights to access water, food and shelter for all human beings. New humanism should be broadened on environmental responsibility of all human activities. Otherwise could global environmental catastrophe lead to abandon the concept of universal human rights and bring wave of renationalization as another political catastrophe.
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