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Recovering Wildness: “Earthy” Education and Field Philosophy

100%
Varner T.
Eidos. A Journal for Philosophy of Culture
|
2021
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vol. 5
|
issue 2
22-34
EN
This essay invites a recovery of “wildness” as a way for philosophers to respond to the present moment which includes: an ongoing global pandemic, economic uncertainty, increasing cultural division, and a crisis in higher education broadly that persistently threatens the status of philosophy programs. Drawing on the American thinkers John William Miller and John Dewey and elaborating on their own philosophical defenses of liberal education, I propose a turn to wildness and freedom in our pedagogies through active and embodied philosophical pedagogy, including field philosophy. I offer two examples of courses that begin to invite wildness into the process of philosophical inquiry. The aim of this essay is to consider how wildness in teaching and learning and in doing philosophy might make philosophy stay alive.
2

The Wildness of Creation: An Interpretation of the Voice from the Whirlwind in Job

72%
Nikkel D. H.
Open Theology
|
2016
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vol. 2
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issue 1
EN
The significance of God’s speaking through the voice from the whirlwind and Job’s subsequent repentance has often been interpreted as a scolding by God for questioning divine providence and/or as the assertion of inscrutable mystery. This paper offers an alternative hermeneutics consonant with an open and relational understanding of the nature of God, arguing that Job can best be interpreted as a strong endorsement of the unpredictability and wildness of nature, as God grants creation the freedom to act according to its own integrity. This argument compares Elihu’s speech, which asserts divine complete control of nature, with the voice from the whirlwind that asserts the wildness of rain and ice, of various animals, and of the Behemoth and Leviathan, these latter associated with chaos. It concludes that Job, in experiencing God in the wildness of the whirlwind, finds a new model of divine agency wherein God graces creation with freedom.
3
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Humans as “Part and Parcel of Nature”: Thoreau’s Contribution to Environmental Ethics

72%
Matzke J. P.
Ethics in Progress
|
2014
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vol. 5
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issue 2
170-186
EN
Henry David Thoreau (1817-1862) develops an understanding of human beings as “part and parcel of nature” that includes the idea that we are physically, spiritually, and attitudinally (more or less) connected to the world around us. The image he offers is one in which life spent too much in civilization, where work and social expectations determine the quality of one’s daily life and personal character, lead to lives of boredom, conformity, and misplaced priorities. Time spent in more natural environments is the antidote. Such experiences have the potential to jar us out of the conformist and-to his mind-personally stunting existence into which most fall. Growth and liberation come from experiencing the “More” of which both nature and we are a part. Thoreau calls us to reevaluate our values and priorities by being in a right relationship with nature, which does not require that we accept all of his particular ontological commitments. The argument that emerges for greater protection of the environment is admittedly quite human-centered. However, Thoreau’s insight that we are part and parcel of nature is important because, as Aldo Leopold later argues, we can only progress beyond a prudential approach to nature when we see ourselves as part of the larger whole. The world looks different when it is our home and community as opposed to being mere material to be used or a stage on which our lives unfold.
4
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To, co umarło. Po co na Śląsku chodzi się do umarłych parków?

72%
Kunce A.
Prace Filologiczne. Literaturoznawstwo
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2012
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issue 2(5)
145-158
EN
The author deals with the problem of a “dead” park. The fallen landscape construction is like a necropolis. The refl ections are organized around Fazaniec – a border park established in Upper Silesia in the mid-19th century by count Hans Ulrich von Schaffgotsch. The death of the park after 1945 is interpreted in connection with wildness, darkness, decline, transgression as well as being beyond culture and social emotions.
5
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Howls in the Anthropocene: Between Wildness and Captivity of Wolves in the Memoirs of Lois Crisler and Teresa Martino

58%
Szymonek P.
Zoophilologica. Polish Journal of Animal Studies
|
2022
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issue 1 (9)
1-18
PL
W artykule ukazano zmianę postrzegania wilka, jaka nastąpiła w Ameryce Północnej w latach 1950–1990, poprzez historie Lois Crisler i Teresy Martino – dwóch kobiet, które nawiązały bliskie relacje ze swoimi wilkami. Choć wilki Lois Crisler – Lady, Trigger, Alatna, Arctic, Barrow, Killik i Tundra – urodziły się dzikie, ich życie było zależne od ludzi. Natomiast Mckenzie, wilczyca urodzona w niewoli i wychowana przez Teresę Martino, została wypuszczona na wolność. Historie Crisler i Martino ukazują czas, w którym w Stanach Zjednoczonych nienawiść do wilków ustępowała publicznej ich akceptacji oraz podjęto pierwsze próby reintrodukcji tego gatunku po uprzednim niemal doszczętnym wytępieniu wilków na terenie USA.
RU
В статье, на примере историй Лоис Крайслер и Терезы Мартино – двух женщин, установивших близкие отношения со своими волками, – показан сдвиг в восприятии волков, произошедший в Северной Америке в период с 1950-х по 1990-е годы. Хотя волки Лоис Крайслер – Леди, Триггер, Алатна, Арктик, Барроу, Киллик и Тундра – родились дикими, они провели свою жизнь в неволе. В свою очередь, Маккензи, волчица, родившаяся в неволе и воспитанная Терезой Мартино, была выпущена обратно на волю. Их истории позволяют заглянуть в тот период времени, когда ненависть к волкам уступала место общественному признанию. Именно в это время реинтродукция волков стала рассматриваться как способ восстановления дикой природы после того, как эти хищники были почти полностью истреблены в США.
EN
The article shows the shift in perception of wolves that occurred in North America between the 1950s and 1990s through the stories of Lois Crisler and Teresa Martino-two women who developed a close relationship with their wolves. Although Lois Crisler’s wolves-Lady, Trigger, Alatna, Arctic, Barrow, Killik, and Tundra-were born wild, they spent their lives as captives. On the other hand, Mckenzie, a she-wolf born in captivity and raised by Teresa Martino, was released back to the wild. Their stories provide a glimpse into a period of time when hatred for wolves was giving way to public acceptance. It was during this time, too, that wolf reintroductions were considered as a way of rewilding the land after these predators have been almost completely exterminated in the United States.
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