Sustainable Knowledge rethinks the nature of interdisciplinary research and the place of philosophy and the humanities in society and offers a new account of what is at stake in talk about 'interdisciplinarity'.
Professional philosophy has strayed so far from its roots that Socrates wouldn’t stand a chance of landing tenure in most departments today. After all, he spent his time talking with people from all walks of life rather than being buried in the secondary literature and polishing arguments for peer-reviewed journals. Yet somehow this hypertrophy styles itself ‘real’ philosophy. Socrates Tenured diagnoses the pathologies of contemporary philosophy and shows how the field can be revitalized. The first part of the book sketches the crisis facing philosophy in a neoliberal age and traces its roots back to the 20th-century move to turn philosophy into an academic discipline. In the second part the authors look at various attempts from applied ethics to their own brand of ‘field philosophy’ to confront the resulting problems of insularity and societal irrelevance. Part three connects this evaluation of philosophy with wider discussions in the politics of knowledge about the impacts of research on society. The final chapters consider both what impacts philosophy might have and what a philosophy of impact might look like.
This book offers a social, political, and aesthetic critique of transhumanism and of the accelerating growth of scientific knowledge generally. Rather than improving our lives, science and technology today increasingly leave us debilitated and infantilized. It is time to restrain the runaway ambitions of technoscientific knowledge. The transhumanist goal of human enhancement encapsulates a range of dangerous social pathologies. Like transhumanism itself, these pathologies are rooted in, or in reaction to, the ethos of ‘more’. It’s a cultural love affair with excess, which is prompted by the libertarian standards of our cultural productions. But the attempt to live at the speed of an electron is destined for failure. In response, the author offers a naturalistic account of human flourishing where we attend to the natural rhythms of life. The interdisciplinary orientation of Transhumanism, Nature, and the Ends of Science makes it relevant to scholars and students across a wide range of disciplines, including social and political philosophy, philosophy of technology, science and technology studies, environmental studies, and public policy.
The inaugural volume of The Rightful Place of Science book series gathers a collection of thinkers who insist there is much to gain from trying to comprehend the politics of technological change and, its close cousin, the practice of science and scientific research. The authors are part of an intellectual and ethical movement to view science and technology neither as objects of worship nor mere scholarly analysis. They wish to improve on the politics of science and to judge their reforms by a pragmatic measure: the quality of the outcomes of science and technology. To these authors, how we talk about technological change matters, because policies ultimately express deeper vernacular yearnings – for democracy, equity and of course utility. In these essays, hard questions get asked, new perspectives are presented, and contrarian understandings abound.
Using a unified vision of geology, consisting of equal parts geo-poetry, geo-politics, geo-theology, and geo-science, Geo-Logic redraws the boundaries between philosophy and the earth sciences. Although each discipline makes crucial contributions to contemporary environmental concerns, neither will fulfill its potential until it transforms itself by engaging the other. This book offers examples of how to relate environmental philosophy to science, public policy, and real world problems, and shows what is epistemologically distinctive about scientific work and how to respond to the cultural dynamics that are pulling these issues into the public sphere. Frodeman advocates humanizing the earth sciences and bringing philosophy into the field.
This accessible and engaging text explores the relationship between philosophy, science and physical geography. It addresses an imbalance that exists in opinion, teaching and to a lesser extent research, between a philosophically enriched human geography and a perceived philosophically empty physical geography. The text challenges the myth that there is a single self-evident scientific method that can, and is, applied in a straightforward manner by physical geographers. It demonstrates the variety of alternative philosophical perspectives and emphasizes the difference that the real world geographical context and the geographer make to the study of environmental phenomenon. This includes a consideration of the dynamic relationship between human and physical geography. Finally, the text demonstrates the relevance of philosophy for both an understanding of published material and for the design and implementation of studies in physical geography. This edition has been fully updated with two new chapters on field studies and modelling, as well as greater discussion of ethical issues and forms of explanation. The book explores key themes such as reconstructing environmental change, species interactions and fluvial geomorphology, and is complimented throughout with case studies to illustrate concepts.
This book offers a social, political, and aesthetic critique of transhumanism and of the accelerating growth of scientific knowledge generally. Rather than improving our lives, science and technology today increasingly leave us debilitated and infantilized. It is time to restrain the runaway ambitions of technoscientific knowledge. The transhumanist goal of human enhancement encapsulates a range of dangerous social pathologies. Like transhumanism itself, these pathologies are rooted in, or in reaction to, the ethos of ‘more’. It’s a cultural love affair with excess, which is prompted by the libertarian standards of our cultural productions. But the attempt to live at the speed of an electron is destined for failure. In response, the author offers a naturalistic account of human flourishing where we attend to the natural rhythms of life. The interdisciplinary orientation of Transhumanism, Nature, and the Ends of Science makes it relevant to scholars and students across a wide range of disciplines, including social and political philosophy, philosophy of technology, science and technology studies, environmental studies, and public policy.
The key to mitigating the environmental crisis isn’t just based on science; it depends upon a profound philosophical revision of how we think about and behave in relation to the world. Our ongoing failure to interrupt the environmental crisis in a meaningful way stems, in part, from how we perceive the environment—what Robert Booth calls the "more-than-human world.” Anthropocentric presumptions of this world, inherited from natural science, have led us to better scientific knowledge about environmental problems and more science-based—yet inadequate—practical “solutions.” That’s not enough, Booth argues. Rather, he asserts that we must critically and self-reflexively revise how we perceive and consider ourselves within the more-than-human world as a matter of praxis in order to arrest our destructive impact on it. Across six chapters, Booth brings ecophenomenology—environmentally focused phenomenology—into productive dialogue with a rich array of other philosophical approaches, such as ecofeminism, new materialism, speculative realism, and object-oriented ontology. The book thus outlines and justifies why and how a specifically ecophenomenological praxis may lead to the disruption of the environmental crisis at its root. Booth’s observations and arguments make the leap from theory to practice insofar as they may influence how we fundamentally grasp the environmental crisis and what promising avenues of practical activism might look like. In Booth’s view, this is not about achieving a global scientific consensus regarding the material causes of the environmental crisis or the responsible use of “natural resources.” Instead, Booth calls for us to habitually resist our impetus to uncritically reduce more-than-human entities to “natural resources” in the first place. As Booth recognizes, Becoming a Place of Unrest cannot and does not tell us how we should act. Instead, it outlines and provides the basic means by which to instill positive and responsible conceptual and behavioral relationships with the rest of the world. Based on this, there is hope that we may begin to develop more concrete, actionable policies that bring about profound and lasting change.
Martin Heidegger's philosophical works devoted themselves to challenging previously held ontological notions of what constitutes "being," and much of his work focused on how beings interact within particular spatial locations. Frequently, Heidegger used the motifs of homelessness and homecoming in order to express such spatial interactions, and despite early and continued recognition of the importance of homelessness and homecoming, this is the first sustained study of these motifs in his later works. Utilizing both literary and philosophical analysis, Heidegger and Homecoming reveals the deep figural unity of the German philosopher's writings, by exploring not only these homecoming and homelessness motifs, but also the six distinctive voices that structure the apparent disorder of his works. In this illuminating and comprehensive study, Robert Mugerauer argues that these motifs and Heidegger's many voices are required to overcome and replace conventional and linear methods of logic and representation. Making use of material that has been both neglected and yet to be translated into English, Heidegger and Homecoming explains the elaborate means with which Heidegger proposed that humans are able to open themselves to others, while at the same time preserve their self-identity.
Reading as a Philosophical Practice asks why reading—everyday reading for pleasure—matters so profoundly to so many people. Its answer is that reading is an implicitly philosophical activity. To passionate readers, it is a way of working through, and taking a stand on, certain fundamental questions about who and what we are, how we should live, and how we relate to other things. The book examines the lessons that the activity of reading seems to teach about selfhood, morality and ontology, and it tries to clarify the sometimes paradoxical claims that serious readers have made about it. To do so, it proposes an original theoretical framework based on Virginia Woolf’s notion of the common reader and Alasdair MacIntyre’s conception of practice. It also asks whether reading can continue to play this role as paper is replaced by electronic screens.
Four decades ago, the areas around Yellowstone and Glacier National Parks sheltered the last few hundred surviving grizzlies in the Lower 48 states. Protected by the Endangered Species Act, their population has surged to more than 1,500, and this burgeoning number of grizzlies now collides with the increasingly populated landscape of the twenty-first-century American West. While humans and bears have long shared space, today’s grizzlies navigate a shrinking amount of wilderness: cars whiz like bullets through their habitats, tourists check Facebook to pinpoint locations for a quick selfie with a grizzly, and hunters seek trophy prey. People, too, must learn to live and work within a potential predator’s territory they have chosen to call home. Mixing fast-paced storytelling with rich details about the hidden lives of grizzly bears, Montana journalist Robert Chaney chronicles the resurgence of this charismatic species against the backdrop of the country’s long history with the bear. Chaney captures the clash between groups with radically different visions: ranchers frustrated at losing livestock, environmental advocates, hunters, and conservation and historic preservation officers of tribal nations. Underneath, he probes the balance between our demands on nature and our tolerance for risk.
Professional philosophy has strayed so far from its roots that Socrates wouldn’t stand a chance of landing tenure in most departments today. After all, he spent his time talking with people from all walks of life rather than being buried in the secondary literature and polishing arguments for peer-reviewed journals. Yet somehow this hypertrophy styles itself ‘real’ philosophy. Socrates Tenured diagnoses the pathologies of contemporary philosophy and shows how the field can be revitalized. The first part of the book sketches the crisis facing philosophy in a neoliberal age and traces its roots back to the 20th-century move to turn philosophy into an academic discipline. In the second part the authors look at various attempts from applied ethics to their own brand of ‘field philosophy’ to confront the resulting problems of insularity and societal irrelevance. Part three connects this evaluation of philosophy with wider discussions in the politics of knowledge about the impacts of research on society. The final chapters consider both what impacts philosophy might have and what a philosophy of impact might look like.
The inaugural volume of The Rightful Place of Science book series gathers a collection of thinkers who insist there is much to gain from trying to comprehend the politics of technological change and, its close cousin, the practice of science and scientific research. The authors are part of an intellectual and ethical movement to view science and technology neither as objects of worship nor mere scholarly analysis. They wish to improve on the politics of science and to judge their reforms by a pragmatic measure: the quality of the outcomes of science and technology. To these authors, how we talk about technological change matters, because policies ultimately express deeper vernacular yearnings – for democracy, equity and of course utility. In these essays, hard questions get asked, new perspectives are presented, and contrarian understandings abound.
The field of environmental ethics is a new but now well-established sub-discipline of philosophy. Emerging in the mid-1970s, the field coalesced with the inaugural volume of the journal Environmental Ethics in 1979 and developed rapidly. By the turn of the century, most colleges and universities offered courses, if not major programs of study, in this important discipline. The Encyclopedia of Environmental Ethics and Philosophy addresses the needs of upper high school students, undergraduate researchers, teachers and professors, as well as general readers by examining the philosophical and ethical issues underlying contemporary and historical environmental issues, policies, and debates. More than 300 peer-reviewed articles cover concepts, institutions, topics, events and people, including global warming, animal rights, environmental movements, alternative energy, green chemistry, industrial ecology, and eco-sabotage. Encyclopedia of Environmental Ethics and Philosophy joins the suite of other MacMillan applied ethics titles: Encyclopedia of Bioethics and the Encyclopedia of Science, Technology, and Ethics. Additional features include 200 photographs and illustrations, thematic outline, annotated bibliography, and a comprehensive index.
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This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
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