l examine the degree to which the so-called “deep ecology” movement embodies a feminist sensibility. In part one I take a brief look at the ambivalent attitude of “eco-feminism” toward deep ecology. In part two I show that this ambivalence sterns largely from the fact that deep ecology assimilates feminist insights to a basically masculine ethical orientation. In part three I discuss some of the ways in which deepecology theory might change if it adopted a fundamentally feminist ethical orientation.

Recent developments in ethics and postmodemist epistemology have set the stage for a reconceptualization of environmental ethics. In this paper, I sketch a path for postmodemism which makes use of certain notions current in contemporary environmentalism. At the center of my thought is the idea of place: (1) place as the context of our lives and the setting in which ethical deliberation takes place; and (2)the epistemological function of place in the construction of our understandings of self, community, and world. (...) Central to these themes, in tum, are the related notions of myth, narrative, storied residence, and ethical vernacular. (shrink)

Deep ecologists have criticized reform environmentalists for not being sufficiently radical in their attempts to curb human exploitation of the nonhuman world. Ecofeminists, however, maintain that deep ecologists, too, are not sufficiently radical, for they have neglected the cmcial role played by patriarchalism in shaping the cultural categories responsible for Western humanity’s domination of Nature. According to eco-feminists, only by replacing those categories-including atomism, hierarchalism, dualism, and androcentrism - can humanity learn to dweIl in harmony with nonhuman beings. After reviewing (...) the eco-feminist critique both of reform environmentalism and of deep ecology, I sketch a critical dialogue between eco-feminism and deep ecology. (shrink)

Feminist analysis has eonvineed me that certain tendencies within that form of radical environmentalism known as deep ecology-with its supposed rejection of the Western ethical tradition and its adoption of what looks to be a feminist attitude toward the environment and our relationship to nature-constitute one more chapter in the story of Western alienation from nature. In this paper I deepen my critique of these tendencies toward alienation within deep ecology by historicizing my critique in the light of a development (...) in the ancient world that is disquietingly similar to the rise of deep ceology in recent times-namely, the rise of Stoicism in the wake of the breakup of the ancient polis. (shrink)

I offer an epistemologically grounded revisioning of Tom Birch’s ethical principle of universal consideration, suggesting that epistemologies have ethical dimensions and hence that universal moral consideration is intrinsic to the epistemological enterprise. I contrast epistemologies of domination with epistemologies in part constituted by the generosity of spirit that is the hallmark of Birch’s notion of universal consideration.

Recent developments in ethics and postmodemist epistemology have set the stage for a reconceptualization of environmental ethics. In this paper, I sketch a path for postmodemism which makes use of certain notions current in contemporary environmentalism. At the center of my thought is the idea of place: place as the context of our lives and the setting in which ethical deliberation takes place; and the epistemological function of place in the construction of our understandings of self, community, and world. Central (...) to these themes, in tum, are the related notions of myth, narrative, storied residence, and ethical vernacular. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 10.2 (2005) 101-135 [Access article in PDF] Truth, Knowledge and the Wild World Jim Cheney One ought not to put too much stock in the word 'philosophy'.... [T]here are alternative ways of intelligently engaging the world. To construe one's thinking in terms of belief is characteristic of a particular kind of world view and it remains to be seen whether those who share an (...) indigenous world view conceive of experience in such an overtly intellectualized manner. Leroy N. Meyer and Tony Ramirez (1996, 104)1 Wilderness treats me like a human being. Tom Birch2As Holmes Rolston III has said, "A principal characteristic of human life is that it develops into biography. In that sense, humans do not want their values in nature, any more than they want other goods in life, to come seriatim, like beads on a string.... Humans want a storied residence in nature where the passage of time integrates past, present, and future in a meaningful career" (Rolston 1988, 351). This is what I had hoped for: a narrative of storied residence in Midwest prairie, lake, and river country, and in the mountains and deserts of Idaho, with the history of the development of an environmental ethic (or ethos) left largely implicit within that larger narrative, leaving readers to reflect as they may on the philosophical dimensions of the journey. To leave traditional philosophical [End Page 101] modes of expression completely behind proved impossible (for now), but it has been for me a worthwhile exercise to locate my reflections on "truth, knowledge, and the wild world" in something of a narrative form. It is the lakes and rivers, prairies, mountains, and deserts that have remained implicit. They have cast their spell, however, on any attempt to impose cultural order on the relationship between truth, knowledge, and the wild world. I Looking back on it, it seems that my entire philosophical career has been implicated—in one way or another, directly and indirectly—in these two questions: "How important is truth to knowledge and epistemology?" and "What is the role of natural environments in the production of knowledge?" Furthest back, at the very origin of my philosophical life, reflections on philosophical knowledge were inevitably posed and thought about in natural environments, particularly in my meditations as I drifted in the early morning mist on the St. Croix River and several Minnesota lakes, especially Cedar Lake. Even now, when I am trying to make my way to a new understanding of some philosophical issue, I walk along the shores of Lake Michigan and the Milwaukee River, or sit by rivers and lakes in Idaho, a place that became my second home after meeting my partner, Fran. Northern White Cedars stand in our yard, front and back; Western Red Cedar holds our house in its embrace.There is no question in my mind that natural environments are the deepest sources of whatever philosophical understandings I may have come to. In terms of formal studies, however, the question of the role of natural environments in the production of knowledge did not emerge for me until, well into my teaching career, I discovered the newly-emerging field of environmental ethics. It was at that point that the deepest wellspring of my philosophy and my life came together with my professional philosophical interests—in an uneasy balance. Until that time, as I think of it now, my philosophical track through the curious environment of the academy, however well it prepared me to think about central issues in environmental ethics, was mostly marked by a fascination with glittering baubles and gemstones and did not truly touch the soil, water, and atmosphere of my life.Questions of truth, knowledge, and epistemology took center stage from the beginning of my formal philosophical studies. As an undergraduate [End Page 102] at Berkeley, Thompson Clarke introduced me (in three courses) to the skeptical implications of Ordinary Language Philosophy that had escaped the attention of J. L. Austin and others. This baptism into the rigors of skeptical philosophy left me pretty much convinced, as my partner and... (shrink)

An ethics-based epistemology is necessary for environmental philosophy—a sharply different approach from the epistemology-based ethics that the field has inherited, mostly implicitly, from mainstream ethics. In this paper, we try to uncover this inherited epistemology and point toward an alternative. In section two, we outline a general contrast between an ethics-based epistemology and an epistemology-based ethics. In section three, we examine the relationship between ethics and epistemology in an ethics-based epistemology, drawing extensively on examples from indigenous cultures. We briefly explore (...) several striking implications of an ethics-based epistemology in sections four and five. (shrink)

Feminist analysis has eonvineed me that certain tendencies within that form of radical environmentalism known as deep ecology-with its supposed rejection of the Western ethical tradition and its adoption of what looks to be a feminist attitude toward the environment and our relationship to nature-constitute one more chapter in the story of Western alienation from nature. In this paper I deepen my critique of these tendencies toward alienation within deep ecology by historicizing my critique in the light of a development (...) in the ancient world that is disquietingly similar to the rise of deep ceology in recent times-namely, the rise of Stoicism in the wake of the breakup of the ancient polis. (shrink)

An ethics-based epistemology is necessary for environmental philosophy—a sharply different approach from the epistemology-based ethics that the field has inherited, mostly implicitly, from mainstream ethics. In this paper, we try to uncover this inherited epistemology and point toward an alternative. In section two, we outline a general contrast between an ethics-based epistemology and an epistemology-based ethics. In section three, we examine the relationship between ethics and epistemology in an ethics-based epistemology, drawing extensively on examples from indigenous cultures. We briefly explore (...) several striking implications of an ethics-based epistemology in sections four and five. (shrink)

To the attentive reader, the high contrast between Thoreau's depiction of a life in conformity to "Higher Laws" and his depiction of Wildness can seem to be yet another endorsement of nature/culture dualism. I argue that while such a dualism frames much of Thoreau's "experiment" at Walden Pond, a deeper understanding of the relationship between Higher Laws and Wildness emerges which is decidedly nondualistic, an understanding for which I invoke the Buddhist image of the Dusty World. I conclude with some (...) reflections on Val Plumwood's recent work on the nature/culture dualisms at work in current discussions about wilderness. (shrink)

In his campaign against moral pluralism, J. Baird Callicott has attempted to bring “theoretical unity and closure” to environmental ethics by providing a “metaphysics of morals” encompassing environmental, interpersonal, and social concems, as weIl as concems for domesticated animals. The central notion in this metaphysics is the community concept. I discuss two quite different, and separable, aspects of Callicott’s project. First, I argue that his metaphysics of morals does not provide ethical unity and closure. Second, and less specifically focused on (...) Callicott, I discuss the thesis that we can derive ethical obligations from descriptions of the structures of the various communities to which we belong. (shrink)

I offer an epistemologically grounded revisioning of Tom Birch’s ethical principle of universal consideration, suggesting that epistemologies have ethical dimensions and hence that universal moral consideration is intrinsic to the epistemological enterprise. I contrast epistemologies of domination with epistemologies in part constituted by the generosity of spirit that is the hallmark of Birch’s notion of universal consideration.

I place my analysis and naturalization of the problem of evil in relation to (1) Holmes Rolston’s views on disvalues in nature and (2) the challenge posed to theology by environmental philosophy in the work of Frederick Ferré. In the analysis of the problem of evil that follows my discussion of Rolston and Ferré, I first discuss the transformative power for the religious believer of reflection on the problem of evil, using the biblical Job as a case study. I point (...) out difficulties with Job’s particular resolution of the problem of evil and suggest that these difficulties can be satisfactorily addressed by naturalizing spirituality. (shrink)

It is widely held that all hope for a satisfactory environmental ethic rests on the question whether intrinsic value can be discovered in non-human nature, for it is also widely held that intrinsic value is what, if anything, grounds human obligations to non-human nature. The work of J. Baird Callicott on intrinsic value has been central to the contemporary discussion of environmental ethics and the present paper leads off with an overview of some aspects of his work in this area.

In his campaign against moral pluralism, J. Baird Callicott has attempted to bring “theoretical unity and closure” to environmental ethics by providing a “metaphysics of morals” encompassing environmental, interpersonal, and social concems, as weIl as concems for domesticated animals. The central notion in this metaphysics is the community concept. I discuss two quite different, and separable, aspects of Callicott’s project. First, I argue that his metaphysics of morals does not provide ethical unity and closure. Second, and less specifically focused on (...) Callicott, I discuss the thesis that we can derive ethical obligations from descriptions of the structures of the various communities to which we belong. (shrink)

Ecological feminism is a feminism which attempts to unite the demands of the women's movement with those of the ecological movement. Ecofeminists often appeal to "ecology" in support of their claims, particularly claims about the importance of feminism to environmentalism. What is missing from the literature is any sustained attempt to show respects in which ecological feminism and the science of ecology are engaged in complementary, mutually supportive projects. In this paper we attempt to do that by showing ten important (...) similarities which establish the need for and benefits of on-going dialogue between ecofeminists and ecosystem ecologists. (shrink)

Ecological feminism is a feminism which attempts to unite the demands of the women's movement with those of the ecological movement. Ecofeminists often appeal to “ecology” in support of their claims, particularly claims about the importance of feminism to environmentalism. What is missing from the literature is any sustained attempt to show respects in which ecological feminism and the science of ecology are engaged in complementary, mutually supportive projects. In this paper we attempt to do that by showing ten important (...) similarities which establish the need for and benefits of on-going dialogue between ecofeminists and ecosystem ecologists. (shrink)

We critique the metaphysical ecology developed by J. Baird Callicott in “The Metaphysical Implications of Ecology” in light of what we take to be the most viable attempt to provide an inclusive theoretical framework for the wide variety of extant ecosystem analyses—namely, hierarchy theory. We argue that Callicott’s metaphysical ecology is not consonant with hierarchy theory and is, therefore, an unsatisfactory foundation for the development of an environmental ethic.

We critique the metaphysical ecology developed by J. Baird Callicott in “The Metaphysical Implications of Ecology” in light of what we take to be the most viable attempt to provide an inclusive theoretical framework for the wide variety of extant ecosystem analyses—namely, hierarchy theory. We argue that Callicott’s metaphysical ecology is not consonant with hierarchy theory and is, therefore, an unsatisfactory foundation for the development of an environmental ethic.

I draw critical parallels between Jim Cheney’s work and various aspects of modernism, which he ignores or misrepresents. I argue, first, that Cheney’s history of ideas is appallingly crude. He amalgamates all past Western philosophical traditions, irrespective of their disparate backgrounds and complex interrelationships, under the single heading, modern. Then he posits a radical epistemological break between a deluded modernism—characterized as foundationalist, essentialist, colonizing, and totalizing—and a contextual postmodernism. He seems unaware both of the complex genealogy of postmodernism (...) and of those aspects of modern traditions that prefigure his own thesis. Second, Cheney’s account of primitive peoples is both ethnocentric (though positively so) and inaccurate. Third, Cheneyreduces context or place to a concept of bioregionality. In this way, he reinstates a privileged foundationalism which, by his own definitions, makes his philosophy modernist. I develop these criticisms in order to suggest a less restricted contextual approach to environmental values. (shrink)

A startling look at one of this century's most influential philosophers, the book chronicles every stage of Foucault's personal and professional odyssey, from his early interest in dreams to his final preoccupation with sexuality and the nature of personal identity.

"This reviewer had to be restrained from stopping people in the street to urge them to read it: They would learn something of the way science is done,...

Nominal logic is a variant of first-order logic in which abstract syntax with names and binding is formalized in terms of two basic operations: name-swapping and freshness. It relies on two important principles: equivariance (validity is preserved by name-swapping), and fresh name generation ("new" or fresh names can always be chosen). It is inspired by a particular class of models for abstract syntax trees involving names and binding, drawing on ideas from Fraenkel-Mostowski set theory: finite-support models in which each value (...) can depend on only finitely many names. Although nominal logic is sound with respect to such models, it is not complete. In this paper we review nominal logic and show why finite-support models are insufficient both in theory and practice. We then identify (up to isomorphism) the class of models with respect to which nominal logic is complete: ideal-supported models in which the supports of values are elements of a proper ideal on the set of names. We also investigate an appropriate generalization of Herbrand models to nominal logic. After adjusting the syntax of nominal logic to include constants denoting names, we generalize universal theories to nominal-universal theories and prove that each such theory has an Herbrand model. (shrink)

In the last decade there has been an upsurge in the popularity of electric mountain bikes. However, opinion is divided regarding the implications of this emerging technology. Critics warn of the dangers they pose to landscapes, habitats, and ecological diversity, whilst advocates highlight their potential in increasing the accessibility of the outdoors for riders who would otherwise be socially and/or physically excluded. Drawing on interview data with 30 electric mountain bike users in England, this paper represents one of the first (...) attempts to empirically explore the experiential, ecological and socio-cultural implications of this activity. Utilising Stiegler’s (2013a) account of the pharmakon, in which technology is positioned as both remedy and poison, we suggest that the e-mountain bike’s role in the promotion of social and environmental responsibility is both complex and contradictory. Specifically, findings indicate that while this assistive technology can play a key role in facilitating deeper connections between riders as well as an ethic of care towards others, it can, at the same time, generate more individualised and automated experiences of recreational mobility in outdoor environments. (shrink)

In response to Hoeltje I concede the main point of his first section: for each logical truth S of the object language, it is a logical consequence of the Davidsonian theory of meaning I offered in my paper that S is logically true, contrary to what I asserted in the paper. However, I now argue that a Davidsonian theory of meaning may be formulated equally well in such a way that it not a logical consequence of the theory that S (...) is a logical truth. Nonetheless, the revised theory of meaning will still ‘entail’ in a wider sense that S is a logical truth, for we can prove by induction on the consequence class of the revised theory that S is a logical truth. So far, my disagreement with Hoeltje is over the more charitable interpretation of a passage from Davidson. I close by arguing that Davidson was mistaken on one point, a theory of meaning will entail a threefold distinction among the sentences of the object language, not a twofold distinction as he claimed. (shrink)

Presenting portraits of many central figures in modern physics, including Stephen Hawking and Leonard Susskind, this critique of modern theoretical physics provides the latest ideas about the nature of physical reality while clearly distinguishing between fact and fantasy.

Marketing and web analytic companies have implemented sophisticated algorithms to observe, analyze, and identify users through large surveillance networks online. These computer algorithms have the capacity to infer categories of identity upon users based largely on their web-surfing habits. In this article I will first discuss the conceptual and theoretical work around code, outlining its use in an analysis of online categorization practices. The article will then approach the function of code at the level of the category, arguing that an (...) analysis of coded computer algorithms enables a supplement to Foucauldian thinking around biopolitics and biopower, of what I call soft biopower and soft biopolitics. These new conceptual devices allow us to better understand the workings of biopower at the level of the category, of using computer code, statistics and surveillance to construct categories within populations according to users’ surveilled internet history. Finally, the article will think through the nuanced ways that algorithmic inference works as a mode of control, of processes of identification that structure and regulate our lives online within the context of online marketing and algorithmic categorization. (shrink)

Freud's account of dreams has a cogent interpretive basis.

Drawing on reflections from a collaborative autoethnography, this article argues that ultramarathon running is defied by a 'dark' ecological sensibility (Morton 2007, 2010, 2016), characterised by moments of pain, disgust, and the macabre. In contrast to existing accounts, we problematise the notion that runners 'use' nature for escape and/or competition, while questioning the aesthetic-causal relationships often evinced within these accounts. With specific reference to the discursive, embodied, spatial and temporal aspects of the sport, we explore the way in which participants (...) begin to appreciate the immense power of nature, while being humbled by the fragile and unstable foundations of human experience. Accordingly this article contributes novel insights into the human-nature complex that seek to move beyond Romantic analyses towards a more sophisticated understanding of the relationships between (nature) sport, people and place. (shrink)

This article argues for a task-based approach to identifying and individuating cognitive systems. The agent-based extended cognition approach faces a problem of cognitive bloat and has difficulty accommodating both sub-individual cognitive systems ("scaling down") and some supra-individual cognitive systems ("scaling up"). The standard distributed cognition approach can accommodate a wider variety of supra-individual systems but likewise has difficulties with sub-individual systems and faces the problem of cognitive bloat. We develop a task-based variant of distributed cognition designed to scale up and (...) down smoothly while providing a principled means of avoiding cognitive bloat. The advantages of the task-based approach are illustrated by means of two parallel case studies: re-representation in the human visual system and in a biomedical engineering laboratory. (shrink)

The spiritual rewards and intellectual challenges of Eastern philosophy are revealed in this visually stunning book, illustrated by Joe Lee and with 19th-century engravings. Eastern philosophy is not only an intellectual pursuit, but one that involves one’s entire being. Much of it is so deeply entwined with the non-intellectual art of meditation, that the two are impossible to separate. In this survey of the major philosophies of India, China, Tibet and Japan, Jim Powell draws upon his knowledge of Sanskrit and (...) Chinese, as well as decades of meditation. Whether tackling Buddha, Confucius, Lao Tzu, Dogen, the Dalai Lama or Patanjal–Powell’s insights are deeply illuminating. All the major philosophies of India, China, Tibet and Japan are explained and everyone, from beginner to expert, will find Eastern Philosophy For Beginners an insightful overview. (shrink)

Using Jim Woodward's Counterfactual Dependency account as an example, I argue that causal claims about indeterministic systems cannot be satisfactorily analysed as including counterfactual conditionals among their truth conditions because the counterfactuals such accounts must appeal to need not have truth values. Where this happens, counterfactual analyses transform true causal claims into expressions which are not true.

Modern physics describes the mechanics of the Universe. We have discovered a new foundation for physics, which explains the components of the Universe with precision and depth. We quantify the existence of Aether, subatomic particles, and the force laws. Some aspects of the theory derive from the Standard Model, but much is unique. A key discovery from this new foundation is a mathematically correct Unified Force Theory. Other fundamental discoveries follow, including the origin of the fine structure constant and subatomic (...) particle g-factors, a slight correction of neutron magnetic moment, a geometrical structure for charge, the quantification of electromagnetic charge as separate from electrostatic charge, a more precise meaning of spin, the quantification of space-resonance in five dimensions, and a new system of quantum units. The Aether quantifies as a fabric of quantum rotating magnetic fields with electromagnetic, electrostatic, and gravitational dipole structures. Subatomic particles quantify as angular momentum encapsulated in a quantum, rotating magnetic field. All quantum, atomic, and molecular processes can be precisely modeled, leading to discrete physics with new understandings and insights. (shrink)

This highly original book calls for, and suggests, a new way of considering war and warfare.

Trois poèmes en résonance avec ce mot « autislangue », une « langue que nous parlons, nous qui pouvons parler sans sons », et que lae militanz pour la neurodiversité Jim Sinclair a nommé dans le 1 er numéro de Our Voice: The Newsletter of Autism Network International.

When we start with the wrong question, no matter how good an answer we get, it won’t give us the results we want. Rather than joining the throngs who are asking, When will this economic crisis be over? Jim Wallis says the right question to ask is How will this crisis change us? The worst thing we can do now, Wallis tells us, is to go back to normal. Normal is what got us into this situation. We need a new (...) normal, and this economic crisis is an invitation to discover what that means. Some of the principles Wallis unpacks for our new normal are . . . • Spending money we don’t have for things we don’t need is a bad foundation for an economy or a family. • It’s time to stop keeping up with the Joneses and start making sure the Joneses are okay. • The values of commercials and billboards are not the things we want to teach our children. • Care for the poor is not just a moral duty but is critical for the common good. • A healthy society is a balanced society in which markets, the government, and our communities all play a role. • The operating principle of God’s economy says that there is enough if we share it. • And much, much more . . . In the pages of this book, Wallis provides us with a moral compass for this new economy—one that will guide us on Wall Street, Main Street, and Your Street. Embracing a New Economy Getting back to "the way things were" is not an option. It is time we take our economic uncertainty and use it to find some moral clarity. Too often we have been ruled by the maxims that greed is good, it’s all about me, and I want it now. Those can be challenged only with some of our oldest and best values—enough is enough, we are in it together, and thinking not just for tomorrow but for future generations. Jim Wallis shows that the solution to our problems will be found only as individuals, families, friends, churches, mosques, synagogues, and entire communities wrestle with the question of values together. (shrink)