"The Affective Legacy of Silent Spring"
Alex Lockwood tries to measure the importance of Rachel Carson’s work in its affective influence on contemporary environmental writing across the humanities.
Alex Lockwood tries to measure the importance of Rachel Carson’s work in its affective influence on contemporary environmental writing across the humanities.
Stephen M. Gardiner discusses climate change, intergenerational ethics, and the convergence of problems which make climate change “a perfect moral storm.”
Mick Smith examines how a posthumanist notion of ecological community might attempt to address questions concerning extinction.
Michael Adams reviews initial research exploring non-Indigenous hunting participation and motivation in Australia, as a window into further understanding connections between humans, non-humans, and place.
Walker focuses on uncertainty as a boundary device that shapes scientific ethos in crucial ways and negotiates a relationship between technical science and public deliberation.
What does the possibility of an early end to human existence as part of a more general biotic extinction mean for the latter day writing of history?
Callicott supposes that the environmental turn in the humanities, grounded in ecology and evolutionary biology, foreshadows an emerging NeoPresocratic revival in twenty-first century philosophy.
In this commentary piece, Tom Greaves responds to J. Baird Callicott, arguing that the historical narrative that Callicott derives from Aristotle regarding the development of philosophical thought from natural philosophy to social and moral concerns, is not the best way to conceive of the project of the Presocratics.
In this special issue on Multispecies Studies, Thom van Dooren and Deborah Bird Rose attempt to dwell with the kinds of writing and thinking practices that we have been developing in their research in Hawai’i over the past seven years. Their aim is to develop “lively ethographies”: a mode of knowing, engaging, and storytelling that recognizes the meaningful lives of others and that, in so doing, enlivens our capacity to respond to them by singing up their character or ethos.
This article addresses philosophies of becoming by reconsidering Thomas Nagel’s negative view on heterogeneity in his 1974 essay as a form of self-understanding in the context of a shared and heterogeneous world.