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  1. Mick Smith (2013). Andrew Biro, Ed.: Critical Ecologies: The Frankfurt School and Contemporary Environmental Crisis. Environmental Ethics 35 (2):247-250.
  2. Mick Smith (2010). Epharmosis. Environmental Ethics 32 (4):385-404.
    Concerns for the more-than-human world are consistently marginalized by dominant forms of philosophical and political humanism, characterized here by their unquestioning acceptance of human sovereignty over the world. A genuinely ecological political philosophy needs post-humanist concepts to begin articulating alternative notions of “ecological communities” as ethical and political, and not just biological realities. Drawing upon Jean-Luc Nancy’s concept of community, epharmosis, a largely defunct term of art in early plant ecology, can be reappropriated to signify the creative ethical/political/ecological interrelations that (...)
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  3. Mick Smith (2009). Damian F. White, Bookchin: A Critical Appraisal. Radical Philosophy 156:53.
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  4. Mick Smith (2009). The Working Landscape. Environmental Ethics 31 (1):97-100.
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  5. Mick Smith (2008). Environmental Risks and Ethical Responsibilities. Environmental Ethics 28 (3):227-246.
    The question of environmental responsibility is addressed through comparisons between Hannah Arendt’s and Ulrich Beck’s accounts of the emergent and globally threatening risks associated with acting into nature. Both theorists have been extraordinarily influential in their respective fields but their insights, pointing toward the politicization of nature through human intervention, are rarely brought into conjunction. Important differences stem from Beck’s treatment of risks as systemic and unavoidable side effects of late modernity. Arendt, however, retains a more restrictive anthropogenic view of (...)
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  6. Mick Smith (2008). Political Theory and the Ecological Challenge. Environmental Ethics 30 (1):93-96.
  7. Mick Smith (2008). Worldly (In)Difference and Ecological Ethics. Environmental Ethics 29 (1):23-41.
    The natural world’s myriad differences from human beings, and its apparent indifference to human purposes and ends, are often regarded as problems an environmental ethics must overcome. Perhaps, though, ecological ethics might instead be re-envisaged as a form of other-directed concern that responds to just this situation. That is, the recognition of worldly (in)difference might actually be regarded as a precondition for, and opening on, any contemporary ethics, whether human or ecological. What is more, the task of ethics might be (...)
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  8. Mick Smith (2007). Worldly (in)Difference and Ecological Ethics: Iris Murdoch and Emmanuel Levinas. Environmental Ethics 29 (1):23-41.
    The natural world’s myriad differences from human beings, and its apparent indifference to human purposes and ends, are often regarded as problems an environmental ethics must overcome. Perhaps, though, ecological ethics might instead be re-envisaged as a form of other-directed concern that responds to just this situation. That is, the recognition of worldly (in)difference might actually be regarded as a precondition for, and opening on, any contemporary ethics, whether human or ecological. What is more, the task of ethics might be (...)
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  9. Mick Smith (2006). Environmental Risks and Ethical Responsibilities: Arendt, Beck, and the Politics of Acting Into Nature. Environmental Ethics 28 (3):227-246.
    The question of environmental responsibility is addressed through comparisons between Hannah Arendt’s and Ulrich Beck’s accounts of the emergent and globally threatening risks associated with acting into nature. Both theorists have been extraordinarily influential in their respective fields but their insights, pointing toward the politicization of nature through human intervention, are rarely brought into conjunction. Important differences stem from Beck’s treatment of risks as systemic and unavoidable side effects of late modernity. Arendt, however, retains a more restrictive anthropogenic view of (...)
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  10. Mick Smith & Joyce Davidson (2006). It Makes My Skin Crawl...': The Embodiment of Disgust in Phobias of 'Nature. Body and Society 12 (1):43-67.
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  11. Mick Smith & Joyce Davidson (2006). &Lsquo; It Makes My Skin Crawl... &Rsquo;: The Embodiment of Disgust in Phobias of &Lsquo; Nature&Rsquo. Body and Society 12 (1).
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  12. Mick Smith (2005). Citizens, Denizens and the Res Publica: Environmental Ethics, Structures of Feeling and Political Expression. Environmental Values 14 (2):145 - 162.
    Environmental ethics should be understood as a radical project that challenges the limits of contemporary ethical and political expression, a limit historically defined by the concept of the citizen. This dominant model of public being, frequently justified in terms of a formal or procedural rationally, facilitates an exclusionary ethos that fails to properly represent our concerns for the non-human world. It tends to regard emotionally mediated concerns for others as a source of irrational and subjective distortions in an otherwise rationally (...)
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  13. Mick Smith (2005). Hermeneutics and the Culture of Birds: The Environmental Allegory of 'Easter Island'. Ethics, Place and Environment 8 (1):21 – 38.
    It has become commonplace to interpret 'Easter Island' in terms of an environmental allegory, a Malthusian morality tale of the consequences of over-exploitation of limited natural resources. There are, however, ethical dangers in treating places and peoples allegorically, as moralized means (lessons) to satisfy others' edificatory ends. Allegory reductively appropriates the past, presenting a specific interpretation as 'given' (fixed) and exemplary, wrongly suggesting that meanings and morals, like islands, are there to be 'discovered' ready-formed. Gadamer's hermeneutics suggests an alternative understanding (...)
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  14. Mick Smith (2004). Rethinking the Communicative Turn. International Studies in Philosophy 36 (1):215-216.
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  15. Mick Smith (2003). Democracy and Global Warming. Contemporary Political Theory 2 (3):393.
  16. Mick Smith (2003). Shadow and Shade: The Ethopoietics of Enlightenment. Ethics, Place and Environment 6 (2):117 – 130.
    Modern Western thought and culture have envisaged their task in terms of a metaphorics, a metaphysics and a technics of 'enlightenment'. However, the ethical and environmental implications of this determination to dispel all shadows have become increasingly pernicious as modernity both extends and alters the conceptualization and employment of (a now artificial) light as a tool of discovery and control. Drawing on the work of Foucault and Benjamin amongst others, this paper seeks to illustrate, through a critical ethopoietics, the 'speculative (...)
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  17. Mick Smith (2002). Ethical Difference(S): A Response to Maycroft on le Corbusier and Lefebvre. Ethics, Place and Environment 5 (3):260 – 269.
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  18. Mick Smith (2001). Avalanches and Snowballs a Reply to Arne Naess. Environmental Ethics 23 (2):223-224.
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  19. Mick Smith (2001). Environmental Anamnesis: Walter Benjamin and the Ethics of Extinction. Environmental Ethics 23 (4):359-376.
    Environmentalists often recount tales of recent extinctions in the form of an allegory of human moral failings. But such allegories install an instrumental relation to the past’s inhabitants, using them to carry moralistic messages. Taking the passenger pigeon as a case in point, I argue for a different, ethical relation to the past’s inhabitants that conserves something of the wonder and “strangeness of the Other.” What Walter Benjamin refers to as the “redemptive moment” sparks a recognition of the Other that (...)
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  20. Mick Smith (2001). Lost for Words? Gadamer and Benjamin on the Nature of Language and the 'Language' of Nature. Environmental Values 10 (1):59 - 75.
    Language is commonly regarded as an exclusively human attribute and the possession of the word (logos) has long served to demarcate culture from nature. This is often taken to imply that nature is incapable of meaningful expression, that any meaning it acquires is merely bestowed upon it by humanity. This anthropic logocentrism seriously undermines those forms of 'environmental advocacy' which claim to find and speak of the meaning and value of nature perse. However, shorn of their own anthropocentric presuppositions, the (...)
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  21. Mick Smith (2001). Repetition and Difference: Lefebvre, le Corbusier and Modernity's (Im)Moral Landscape. Ethics, Place and Environment 4 (1):31 – 44.
    If, as Lefebvre argues, every society produces its own social space, then modernity might be characterized by that (anti-)social and instrumental space epitomized and idealized in Le Corbusier's writings. This repetitively patterned space consumes and regulates the differences between places and people; it encapsulates a normalizing morality that seeks to reduce all differences to an economic order of the Same. Lefebvre's dialectical conceptualization of 'difference' can both help explain the operation of this (im)moral landscape and offer the possibility of alternative (...)
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  22. Joyce N. Davidson & Mick Smith (1999). Wittgenstein and Irigaray: Gender and Philosophy in a Language (Game) of Difference. Hypatia 14 (2):72-96.
    : Drawing Wittgenstein's and Irigaray's philosophies into conversation might help resolve certain misunderstandings that have so far hampered both the reception of Irigaray's work and the development of feminist praxis in general. A Wittgensteinian reading of Irigaray can furnish an anti-essentialist conception of "woman" that retains the theoretical and political specificity feminism requires while dispelling charges that Irigaray's attempt to delineate a "feminine" language is either groundlessly utopian or entails a biological essentialism.
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  23. Joyce Nira Davidson & Mick Smith (1999). Wittgenstein and Irigaray: Gender and Philosophy in a Language (Game) of Difference. Hypatia 14 (2):72 - 96.
    Drawing Wittgenstein's and Irigaray's philosophies into conversation might help resolve certain misunderstandings that have so far hampered both the reception of Irigaray's work and the development of feminist praxis in general. A Wittgensteinian reading of Irigaray can furnish an anti-essentialist conception of "woman" that retains the theoretical and political specificity feminism requires while dispelling charges that Irigaray's attempt to delineate a "feminine" language is either groundlessly utopian or entails a biological essentialism.
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  24. Mick Smith (1999). To Speak of Trees. Environmental Ethics 21 (4):359-376.
    The power and the promise of deep ecology is seen, by its supporters and detractors alike, to lie in its claims to speak on behalf of a natural world threatened by human excesses. Yet, to speak of trees as trees or nature as something worthy of respect in itself has appeared increasingly difficult in the light of social constructivist accounts of “nature.” Deep ecology has been loath to take constructivism’s insightsseriously, retreating into forms of biological objectivism and reductionism. Yet, deep (...)
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  25. Mick Smith (1999). To Speak of Trees: Social Constructivism, Environmental Values, and the Future of Deep Ecology. Environmental Ethics 21 (4):359-376.
    The power and the promise of deep ecology is seen, by its supporters and detractors alike, to lie in its claims to speak on behalf of a natural world threatened by human excesses. Yet, to speak of trees as trees or nature as something worthy of respect in itself has appeared increasingly difficult in the light of social constructivist accounts of “nature.” Deep ecology has been loath to take constructivism’s insightsseriously, retreating into forms of biological objectivism and reductionism. Yet, deep (...)
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  26. Mick Smith (1997). Against the Enclosure of the Ethical Commons: Radical Environmentalism as an “Ethics of Place”. Environmental Ethics 19 (4):339-353.
    Inspired by recent anti-roads protests in Britain, I attempt to articulate a radical environmental ethos and, at the same time, to produce a cogent moral analysis of the dialectic between environmental destruction and protection. In this analysis, voiced in terms of a spatial metaphoric, an “ethics of place,” I seek to subvert the hegemony of modernity’s formal systematization and codification of values whilestill conserving something of modernity’s critical heritage: to reconstitute ethics in order to counter the current enclosure of the (...)
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  27. Mick Smith (1993). Cheney and the Myth of Postmodernism. Environmental Ethics 15 (1):3-17.
    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 (...)
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