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The Manfred Max-Neef Thinking: A Deep Economy Rooted in the Eco-philosophical Perspective of the Deep Ecology 曼弗雷德·马克斯-尼夫思想:深层生态学生态哲学视角下的深层经济
Q4 ENVIRONMENTAL STUDIES Pub Date : 2023-01-11 DOI: 10.7202/1095385ar
C. Olmedo, Iñaki Ceberio de León
In this article, we advance preliminary theoretical reflections on Manfred Max Neef’s thoughts related to the human scale development. From an and transdisciplinary perspective, we argue that Max-Neef moves beyond the field of Ecological Economics towards developing a Deep Economic framework, linked to the Deep Ecology framework outlined by the Norwegian philosopher Arne Næss. We elaborate our argument around two dimensions: a) Biocentrism, based on the conviction that ecology is not limited to reflections and actions toward a balanced and healthy environment to achieve humans´ well-being, but involves all forms of life and ecosystems. b) The intrinsic value of life, a complex idea that Max-Neef expressed in his conviction that the “reverence for life” cannot be solely subjected to human economic activity or interest. Biocentrism and the intrinsic value of life must be approached from a transdisciplinary and organic perspective that demands a dialogue between science-academics, non-combining reason with intuition, ethics, and beauty. this way, these two dimensions become principles that articulate Max-Neef´s Deep Economy, different to other critical approaches in the field of economics.
本文对曼弗雷德·马克斯·尼夫有关人类尺度发展的思想进行了初步的理论反思。从一个跨学科的角度来看,我们认为Max-Neef超越了生态经济学领域,发展了一个与挪威哲学家Arne Næss概述的深度生态学框架相联系的深度经济学框架。我们围绕两个维度阐述我们的论点:a)生物中心主义,基于这样一种信念,即生态学不局限于为实现人类福祉而对平衡和健康环境的反思和行动,而是涉及所有形式的生命和生态系统。b)生命的内在价值,这是马克思-尼夫在他的信念中表达的一个复杂的观点,即“对生命的敬畏”不能仅仅受制于人类的经济活动或利益。生物中心主义和生命的内在价值必须从跨学科和有机的角度来看待,这需要科学与学术之间的对话,不把理性与直觉、伦理和美结合起来。这样,这两个维度就成为了马克思-尼夫“深层经济”的原则,不同于经济学领域的其他关键方法。
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引用次数: 1
A Few Thoughts about My Dear Friend – Alan 关于我亲爱的朋友阿兰的几点思考
Q4 ENVIRONMENTAL STUDIES Pub Date : 2023-01-11 DOI: 10.7202/1095381ar
D. Taylor
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引用次数: 0
Two Poems 两首诗
Q4 ENVIRONMENTAL STUDIES Pub Date : 2023-01-11 DOI: 10.7202/1095390ar
S. Kalyanasundaram
How do we open our sense of being? What is to be our intrinsic nature - iyalbu from which action flows freely bound by the laws of a chosen, crafted consciousness? What is this residual loneliness of being that makes us who we are as part of the greater earth? How do we create a sense of belonging? How do we find ourselves - trillions of years old in star dust and tracing our ways back to a single ancestor of life?
我们如何打开我们的存在感?什么是我们的内在本性——iyalbu,行动从中自由流动,受到一个被选择的、精心制作的意识的法则的约束?是什么让我们成为更大地球的一部分?我们如何创造归属感?我们如何发现自己——在星尘中有数万亿年的历史,并追溯到生命的单一祖先?
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引用次数: 0
Editorial 社论
Q4 ENVIRONMENTAL STUDIES Pub Date : 2023-01-11 DOI: 10.7202/1095378ar
N. Kowalsky
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引用次数: 0
DRENGSON, Alan (1934-2022) 艾伦•德伦森(1934-2022)
Q4 ENVIRONMENTAL STUDIES Pub Date : 2023-01-11 DOI: 10.7202/1095379ar
Tory Stevens
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引用次数: 0
Tønnessen, Armstrong Oma & Rattasepp, "Thinking about Animals in the Age of the Anthropocene" Tønnessen, Armstrong Oma & Rattasepp,《思考人类世时代的动物》
Q4 ENVIRONMENTAL STUDIES Pub Date : 2022-05-05 DOI: 10.7202/1088479ar
D. Hamer
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引用次数: 2
Farrier, "Footprints: In Search of Future Fossils" Farrier,“足迹:寻找未来的化石”
Q4 ENVIRONMENTAL STUDIES Pub Date : 2022-05-05 DOI: 10.7202/1088482ar
Boris van Meurs
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引用次数: 0
Wirth, "Mountains, Rivers, and the Great Earth: Reading Gary Snyder and Dōgen in an Age of Ecological Crisis" Wirth,“山脉、河流和伟大的地球:在生态危机时代阅读Gary Snyder和Dōgen”
Q4 ENVIRONMENTAL STUDIES Pub Date : 2022-05-05 DOI: 10.7202/1088478ar
Kelly Shepherd
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引用次数: 2
Another Way of Seeing: Ecological Existentialism in Cortázar’s “Axolotl” 另一种观看方式:Cortázar《蝾螈》中的生态存在主义
Q4 ENVIRONMENTAL STUDIES Pub Date : 2022-05-05 DOI: 10.7202/1088471ar
Krysten Voelkner
This study provides a reading of Julio Cortázar’s short story “Axolotl” through the dual lenses of ecocriticism and mid-century existentialism. Specifically, the critical perspective of this work is inspired by the writings of existentialist philosopher Jean-Paul Sartre, and German biologist Jakob Johann von Uexküll. Such an interdisciplinary approach is intended to articulate a unique ecological perspective known as environmental existentialism. This critical approach not only acknowledges the longstanding influence that the existentialist movement has had on environmental scholarship, but also suggests that existentialist concepts are especially relevant to our contemporary ecological moment, and thus should continue to be employed in current ecological discourse. The primary locus of critical attention in this work centers on Sartre’s theory of the Look, Uexküll’s notion of the search tone, and Cortázar’s emphasis on suffering. These concepts are examined in concert to suggest that the correlations between the dominant issues of existentialist thought and our contemporary moment ought to signal to readers the existential threat that the age of the Anthropocene poses, as well as the value of reading texts both old and new through the lens of existential ecocriticism.
本研究透过生态批评与中世纪存在主义的双重视角,解读胡里奥Cortázar的短篇小说《蝾螈》。具体来说,这部作品的批判视角受到了存在主义哲学家让-保罗·萨特(Jean-Paul Sartre)和德国生物学家雅各布·约翰·冯·uexk (Jakob Johann von uexk)著作的启发。这种跨学科的方法旨在阐明一种独特的生态视角,即环境存在主义。这种批判方法不仅承认存在主义运动对环境学术的长期影响,而且还表明存在主义概念与我们当代的生态时刻特别相关,因此应该继续在当前的生态话语中使用。在这部作品中,批判性关注的主要焦点集中在萨特的“看”理论,uexk的搜索语气的概念,以及Cortázar对痛苦的强调。通过对这些概念的考察,我们认为存在主义思想的主要问题与我们的当代时刻之间的相关性应该向读者表明,人类世时代构成的存在主义威胁,以及通过存在主义生态批评的视角阅读新旧文本的价值。
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引用次数: 0
Toward the Humilocene: The Embodied Rhetoric of St. Francis of Assisi 走向近中新世:亚西西圣方济各的具体修辞
Q4 ENVIRONMENTAL STUDIES Pub Date : 2022-05-05 DOI: 10.7202/1088470ar
Cynthia Rosenfeld
In support of abandoning the term Anthropocene in favor of calling our current epoch the Humilocene, this essay addresses Lynn White, Jr.’s critique that a particular understanding of Christian creation theory is the cause of our current ecological crisis, briefly discussing contemporary attempts to read the Old and New Testaments in a manner harmonious with White’s critiques and recommendations, and explores the embodied rhetoric of St. Francis of Assisi. I argue that Francis’s manner of embodying three of Cicero’s canons of rhetoric is relevant to contemporary rhetoricians and to deep ecologists. Francis’s rhetorical style is an embodied rhetoric that assists advocacy by transforming everyday experiences, builds community through an embrace of agapē, and, through Francis’s adoption of the position of “servant,” helps establish a more equal distribution of power. Franciscan rhetoric offers equipment for moving through the humiliation, humility, and redemption of the Humilocene.
为了支持放弃“人类世”一词,转而将我们当前的时代称为“Humilocene”,本文阐述了小林恩·怀特的批评,即对基督教创造理论的特殊理解是我们当前生态危机的原因,简要讨论了当代试图以与怀特的批评和建议相协调的方式阅读《旧约》和《新约》的尝试,并探讨了阿西西的圣方济各的具体修辞。我认为方济各体现西塞罗三大修辞准则的方式与当代修辞学家和深层生态学家有关。方济各的修辞风格是一种具体化的修辞,通过改变日常经历来帮助宣传,通过拥抱agapı来建立社区,并通过方济各采用“仆人”的立场来帮助建立更平等的权力分配。方济各会的修辞提供了通过羞辱、谦逊和救赎的手段。
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引用次数: 0
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Trumpeter-Journal of Ecosophy
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