By Sam Mickey
On the Verge of a Planetary Civilization offers a philosophical contribution to quintessential ecology—an rising method of the sphere that crosses disciplinary barriers of the arts and sciences.
In this unique publication, Sam Mickey argues for the transdisciplinary value of philosophical techniques that facilitate understandings of and responses to the bounds interested by ecological matters. Mickey demonstrates how a lot the provocative French thinker Gilles Deleuze contributes to the advance of such innovations, situating his paintings in discussion with that of his colleagues Felix Guattari and Jacques Derrida, and with theorists who're adapting his innovations in modern contexts resembling Isabelle Stengers, Catherine Keller, and the speculative realist stream of object-oriented ontology.
The booklet makes a speciality of the overlapping existential, social and environmental facets of the ecological difficulties pervading our more and more interconnected planet. It explores the bounds between
- self and different,
- humans and nonhumans,
- sciences and arts,
- monism and pluralism,
- sacred and secular,
- fact and fiction,
- the starting and finish of the area, and masses more.
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Extra resources for On the Verge of a Planetary Civilization: A Philosophy of Integral Ecology
Guattari, Three Ecologies, 31, 62. 37. , 52. 38. , 66. This concept of machine used by Guattari (and by Deleuze) is analogous to concepts articulated in complexity sciences, such as the concept of machine presented in the “complex thought” of the French theorist Edgar Morin. According to Morin, “every physical being whose activity includes work, transformation, production can be conceived as a machine”. Morin’s “machinebeings” include planets, organisms, social institutions, technologies, and more (Morin, Homeland Earth: A Manifesto for the New Millennium, trans.
Not entirely. Those senses of constructivism and realism are very narrow, if not stereotypical, and they fail to do justice to the commitments of some of the speculative philosophers who call themselves constructivists or realists. Stengers calls her speculative philosophy “constructivist” precisely to affirm the “coconstruction of identity”, where events are constituted amidst interrelationships that cannot be neatly bound into categories of subjectivity and objectivity or values and facts. 115 Her “openly constructivist approach” to philosophy “affirms the possible” and resists the probabilities given within the confining oppositions that separate objective facts, faithful descriptions, and absolute knowledge from subjective values, relative beliefs, and fictions.
35. , 35. Guattari’s mental ecology adapts the “ecology of ideas” proposed by the social theorist Gregory Bateson (54). Guattari quotes Bateson in the epigraph: “There is an ecology of bad ideas, just as there is an ecology of weeds” (492). For a thorough overview of Bateson’s approach to ecology, see Noel Charlton, Understanding Gregory Bateson: Mind, Beauty, and the Sacred Earth (Albany: State University of New York Press, 2008). 36. Guattari, Three Ecologies, 31, 62. 37. , 52. 38. , 66. This concept of machine used by Guattari (and by Deleuze) is analogous to concepts articulated in complexity sciences, such as the concept of machine presented in the “complex thought” of the French theorist Edgar Morin.