Climate change and the destruction of the earth is the most urgent issue of our time. We are hurtling towards the end of civilisation as we know it. With an unflinching honest approach, Rupert Read asks us to face up to the fate of the planet. This is a book for anyone who wants their philosophy to deal with reality and their climate concern to be more than a displacement activity. As people come together to mourn the loss of the planet, we have the opportunity to create a grounded, hopeful response. This meaningful hopefulness looks to the new communities created around climate activism. Together, our collective mourning enables us to become human in ways previously unknown. Why Climate Breakdown Matters is a practical guide on how to be a radical, responsible climate activist.

Contemplative or "noetic" knowledge has traditionally been seen as the highest mode of understanding, a view that persists both in many non-Western cultures and in Eastern Christianity, where "theoria physike," or the illumined understanding of creation that follows the purification of the heart, is seen to provide deeper insights into nature than the discursive rationality modernity has used to dominate and conquer it.
Working from texts in Eastern Orthodox philosophy and theology not widely known in the West, as well as a variety of sources including mystics such as the Sufi Ibn 'Arabi, poets such as Basho, Traherne, Blake, Holderlin, and Hopkins, and nature writers such as Muir, Thoreau, and Dillard, The Noetics of Nature challenges both the primacy of the natural sciences in environmental thought and the conventional view, first advanced by Lynn White, Jr., that Christian theology is somehow responsible for the environmental crisis.
Instead, Foltz concludes that the ancient Christian view of creation as iconic its "holy beauty" manifesting the divine energies and constituting a primal mode of divine revelation offers the best prospect for the radical reversal that is needed in our relation to the natural environment.

While many experts point to the enormous complexity in addressing issues ranging from the destruction of ecosystems to the loss of millions of species, Hanh identifies one key issue as having the potential to create a tipping point--rethinking the concept of Oenvironment.O

"Schmidtz's central question - what counts as a life well lived?' - is as near as may be the same as Plato's: 'for our inquiry is not about some chance matter but about how we should live our lives' (Republic 344e). Here, then, is a prime example of how to continue 'the conversation that Plato began'... an altogether satisfying, rewarding, and above all, challenging read." - Notre Dame Philosophical Reviews "Part of what ties the essays together and makes the whole more than the sum of its parts is the fact that almost all of the pieces, in one way or another, address the question of what counts as a well-lived human life. Perhaps more important, they are united by a distinctive and attractive methodological approach, one that combines the high degree of analytical clarity and rigor that one would expect from a first-rate philosopher with a kind of commonsense wisdom that is not always so common, an attention to empirical detail that goes well beyond the use of examples as mere illustrations, and a refreshingly humanistic concern with life as it is lived by people as they actually are... Those who are already familiar with Schmidtz's body of work will welcome Person, Polis, Planet as a worthy brief of his accomplishments over the last fifteen years or so. And for those who have not yet discovered Schmidtz, the collection will provide a superb introduction to his work and will likely prompt readers to seek out more of his writing." -Ethics

Alesia Montgomery's Greening the Black Urban Regime: The Culture and Commerce of Sustainability in Detroit tells the story of the struggle to shape green redevelopment in Detroit. Cultural workers, envisioning a green city crafted by direct democracy, had begun to draw idealistic young newcomers to Detroit's street art and gardens. Then a billionaire developer and private foundations hired international consultants to redesign downtown and to devise a city plan. Using the justice-speak of cultural workers, these consultants did innovative outreach, but they did not enable democratic deliberation. The Detroit Future City plan won awards, and the new green venues in the gentrified downtown have gotten good press. However, low-income black Detroiters have little ability to shape "greening" as uneven development unfolds and poverty persists. Based on years of fieldwork, Montgomery takes us into the city council chambers, nonprofit offices, gardens, churches, cafes, street parties, and public protests where the future of Detroit was imagined, debated, and dictated. She begins by using statistical data and oral histories to trace the impacts of capital flight, and then she draws on interviews and observations to show how these impacts influence city planning. Hostility between blacks and whites shape the main narrative, yet indigenous, Asian, Arab, and Latinx peoples in Detroit add to the conflict. Montgomery compares Detroit to other historical black urban regimes (HBURs)-U.S. cities that elected their first black mayors soon after the 1960s civil rights movement. Critiques of ecological urbanism in HBURs typically focus on gentrification. In contrast, Montgomery identifies the danger as minoritization: the imposition of "beneficent" governance across gentrified and non-gentrified neighborhoods that treats the black urban poor as children of nature who lack the (mental, material) capacities to decide their future. Scholars and students in the social sciences, as well as general readers with social and environmental justice concerns, will find great value in this research.

Habit rules our lives. And yet climate change and the catastrophic future it portends, makes it clear that we cannot go on like this. Our habits are integral to narratives of the good life, to social norms and expectations, as well as to economic reality. Such shared shapes are vital. Yet while many of our individual habits seem perfectly reasonable, when aggregated together they spell disaster. Beyond consumerism, other forms of life and patterns of dwelling are clearly possible. But how can we get there from here? Who precisely is the 'we' that our habits have created, and who else might we be? Philosophy is about emancipation-from illusions, myths, and oppression. In Reoccupy Earth, the noted philosopher David Wood shows how an approach to philosophy attuned to our ecological existence can suspend the taken-for-granted and open up alternative forms of earthly dwelling. Sharing the earth, as we do, raises fundamental questions about space and time, place and history, territory and embodiment-questions that philosophy cannot directly answer but can help us to frame and to work out for ourselves. Deconstruction exposes all manner of exclusion, violence to the other, and silent subordination. Phenomenology and Whitehead's process philosophy offer further resources for an ecological imagination. Bringing an uncommon lucidity, directness, and even practicality to sophisticated philosophical questions, Wood plots experiential pathways that disrupt our habitual existence and challenge our everyday complacency. In walking us through a range of reversals, transformations, and estrangements that thinking ecologically demands of us, Wood shows how living responsibly with the earth means affirming the ways in which we are vulnerable, receptive, and dependent, and the need for solidarity all round. If we take seriously values like truth, justice, and compassion we must be willing to contemplate that the threat we pose to the earth might demand our own species' demise. Yet we have the capacity to live responsibly. In an unfashionable but spirited defense of an enlightened anthropocentrism, Wood argues that to deserve the privileges of Reason we must demonstrably deploy it through collective sustainable agency. Only in this way can we reinhabit the earth.

Can Orthodox Christianity offer spiritual resources uniquely suited to the environmental concerns of today? This book makes the case emphatically that it can indeed. In addition to being the first substantial and comprehensive collection of essays, in any language, to address environmental issues from the Orthodox point of view, this volume (with contributions from many of the most influential theologians and philosophers in contemporary world Orthodoxy) will engage a wide audience, in academic as well as popular circles—resonating not only with Orthodox audiences but with all those in search of a fresh approach to environmental theory and ethics that can bring to bear the resources of ancient spirituality, often virtually unknown in the West, on modern challenges and dilemmas.

Russell Duvernoy develops 'resonances' between the metaphysics of Whitehead and Deleuze with regard to effects on attention and affect. The implications of these lead to an altered existential orientation, described by Duvernoy as ecological attunement. This original concept suggests that attention is ontologically creative, not just passively receptive, and feeling and affect are ontologically prior to the consolidation of lived subjectivity. The combined effects of these speculative claims cut deeply against the grain of prevailing habits with regard to subjectivity. Though these results are resolutely speculative, they unfold amidst intensifying ecological crisis and accompanying social, political and existential turbulence. What does it mean to pursue speculative thinking in this context? How do metaphysical concepts inform our lives and how might different concepts lead to different ways of life? Drawing on recent work by Massumi, Stengers, Debaise and Williams, this study explores their work in relation to other speculative trends in recent philosophy, including new materialisms, posthumanisms, speculative realism and object-oriented-ontology.

The concept and values of wilderness, along with the practice of wilderness preservation, have been under attack for the past several decades. In Rethinking Wilderness, Mark Woods responds to seven prominent anti-wilderness arguments. Woods offers a rethinking of the received concept of wilderness, developing a positive account of wilderness as a significant location for the other-than-human value-adding properties of naturalness, wildness, and freedom. Interdisciplinary in approach, the book combines environmental philosophy, environmental history, environmental social sciences, the science of ecology, and the science of conservation biology.

The Canadian Environment in Political Context uses a non-technical approach to introduce environmental politics to undergraduate readers. The second edition features expanded chapters on wildlife, water, pollution, land, and energy. Beginning with a brief synopsis of environmental quality across Canada, the text moves on to examine political institutions and policymaking, the history of environmentalism in Canada, and other crucial issues including Indigenous peoples and the environment, as well as Canada's North. Enhanced with case studies, key words, and a comprehensive glossary, Olive's book addresses the major environmental concerns and challenges that Canada faces in the twenty-first century.

One of the best-loved saints of all time, Francis of Assisi is often depicted today as a kind of proto-hippie or early environmentalist. This book, the most comprehensive study in English of Francis's view of nature in the context of medieval tradition, debunks modern anachronistic interpretations, arguing convincingly that Francis's ideas can only be understood in their 13th-century context. Through close analysis of Francis's writings, particularly the Canticle of the Sun, Sorrell shows that many of Francis's beliefs concerning the proper relation of humanity to the natural world have their antecedents in scripture and the medieval monastic orders, while other ideas and practices--his nature mysticism, his concept of familial relationships with created things, and his extension of chivalric conceptions to interactions with creatures--are entirely his own. Sorrell insists, however, that only by seeing Francis in terms of the Western traditions from which he arose can we appreciate the true originality of this extraordinary figure and the relevance of his thought to modern religious and environmental concerns.

This book emphasises ecological, nature-assisted expressive and creative arts and art therapies within the context of the current ecological crises. Rich in fresh theoretical perspectives, this timely compendium of theory, research, and practice also provides methods and tools that can help the reader understand and incorporate new eco perspectives into their work. Building on the concept of poiesis as the human creative function, this book seeks to stress the importance of humanity's ecopoietic capacity, creating a more sustainable life for humans. It has been specifically created within the context of this most critical period of human existence, and acts as a forum for innovation based on the values of the environmental movement and its desire to address the extensive sociopsychological impact of the ecological crisis.

How do scientists evaluate environmental knowledge for public policy? Discerning Experts examines three sets of landmark environmental assessments involving acid rain, ozone depletion, and sea level rise, exploring how experts judge scientific evidence and determine what the scientific facts are. The three case studies also explore how scientists come to agreement on contested issues, why consensus is considered important, and what factors contribute to confusion, bias, and error, and how scientists understand and navigate the boundaries between science and policy. The authors also suggest strategies for improving the assessment process. As the first study of the internal workings of large environmental assessments, this book explores the strengths and weaknesses of the assessment process and explains what it can—and cannot—be expected to contribute to public policy and the common good.

A source book for American culture in the 1960s and 1970s: "suggested reading" from the Last Whole Earth Catalog, from Thoreau to James Baldwin. The Whole Earth Catalog was a cultural touchstone of the 1960s and 1970s. The iconic cover image of the Earth viewed from space made it one of the most recognizable books on bookstore shelves. Between 1968 and 1971, almost two million copies of its various editions were sold, and not just to commune-dwellers and hippies. Millions of mainstream readers turned to the Whole Earth Catalog for practical advice and intellectual stimulation, finding everything from a review of Buckminster Fuller to recommendations for juicers. This book offers selections from eighty texts from the nearly 1,000 items of "suggested reading" in the Last Whole Earth Catalog. After an introduction that provides background information on the catalog and its founder, Stewart Brand (interesting fact: Brand got his organizational skills from a stint in the Army), the book presents the texts arranged in nine sections that echo the sections of the Whole Earth Catalog itself. Enlightening juxtapositions abound. For example, "Understanding Whole Systems" maps the holistic terrain with writings by authors from Aldo Leopold to Herbert Simon; "Land Use" features selections from Thoreau's Walden and a report from the United Nations on new energy sources; "Craft" offers excerpts from The Book of Tea and The Illustrated Hassle-Free Make Your Own Clothes Book; "Community" includes Margaret Mead and James Baldwin's odd-couple collaboration, A Rap on Race. Together, these texts offer a sourcebook for the Whole Earth culture of the 1960s and 1970s in all its infinite variety.

Although climate change has become the dominant concern of the twenty-first century, global powers refuse to implement the changes necessary to reverse these trends. Instead, they have neoliberalized nature and climate change politics and discourse, and there are indications of a more virulent strain of capital accumulation on the horizon. Adrian Parr calls attention to the problematic socioeconomic conditions of neoliberal capitalism underpinning the world's environmental challenges, and she argues that, until we grasp the implications of neoliberalism's interference in climate change talks and policy, humanity is on track to an irreversible crisis.

Parr not only exposes the global failure to produce equitable political options for environmental regulation, but she also breaks down the dominant political paradigms hindering the discovery of viable alternatives. She highlights the neoliberalization of nature in the development of green technologies, land use, dietary habits, reproductive practices, consumption patterns, design strategies, and media. She dismisses the notion that the free market can solve debilitating environmental degradation and climate change as nothing more than a political ghost emptied of its collective aspirations.

Decrying what she perceives as a failure of the human imagination and an impoverishment of political institutions, Parr ruminates on the nature of change and existence in the absence of a future. The sustainability movement, she contends, must engage more aggressively with the logic and cultural manifestations of consumer economics to take hold of a more transformative politics. If the economically powerful continue to monopolize the meaning of environmental change, she warns, new and more promising collective solutions will fail to take root.

For centuries, men dreamed of cutting a canal across the Florida peninsula. Intended to reduce shipping times, it was championed in the early twentieth century as a way to make the mostly rural state a center of national commerce and trade. Rejected by the Army Corps of Engineers as ""not worthy,"" the project received continued support from Florida legislators. Federal funding was eventually allocated and work began in the 1930s, but the canal quickly became a lightning rod for controversy. Steven Noll and David Tegeder trace the twists and turns of the project through the years, drawing on a wealth of archival and primary sources. Far from being a simplistic morality tale of good environmentalists versus evil canal developers, the story of the Cross Florida Barge Canal is a complex one of competing interests amid the changing political landscape of modern Florida. Thanks to the unprecedented success of environmental citizen activists, construction was halted in 1971, though it took another twenty years for the project to be canceled. Though the land intended for the canal was deeded to the state and converted into the Cross Florida Greenway, certain aspects of the dispute - including the fate of Rodman Reservoir - have yet to be resolved.

Rewilding is the first popular book on the ground-breaking science behind the restoration of wild nature. As ecologists Paul Jepson and Cain Blythe show, rewilding is a new and progressive approach to conservation, blending radical scientific insights with practical innovations to revive ecological processes, benefiting people as well as nature. Its goal is to restore lost interactions between animals, plants and natural disturbance that are the essence of thriving ecosystems. With its sense of hope and purpose, rewilding is breathing new life into the conservation movement, and enabling a growing number of people - even urban-dwellers - to enjoy thrilling wildlife experiences previously accessible only in remote wilderness reserves. 'De-domesticated' horses galloping across a Dutch 'Serengeti'; beavers creating wetlands in the British countryside; giant tortoises restoring the wildlife of the Mauritian islands; perhaps one day even rhinos roaming the Australian outback - rewilding is full of exciting and inspirational possibilities.

How can Daoism, China's indigenous religion, give us the aesthetic, ethical, political, and spiritual tools to address the root causes of our ecological crisis and construct a sustainable future? In China's Green Religion, James Miller shows how Daoism orients individuals toward a holistic understanding of religion and nature. Explicitly connecting human flourishing to the thriving of nature, Daoism fosters a "green" subjectivity and agency that transforms what it means to live a flourishing life on earth. Through a groundbreaking reconstruction of Daoist philosophy and religion, Miller argues for four key, green insights: a vision of nature as a subjective power that informs human life; an anthropological idea of the porous body based on a sense of qi flowing through landscapes and human beings; a tradition of knowing founded on the experience of transformative power in specific landscapes and topographies; and an aesthetic and moral sensibility based on an affective sensitivity to how the world pervades the body and the body pervades the world. Environmentalists struggle to raise consciousness for their cause, Miller argues, because their activism relies on a quasi-Christian concept of "saving the earth." Instead, environmentalists should integrate nature and culture more seamlessly, cultivating through a contemporary intellectual vocabulary a compelling vision of how the earth materially and spiritually supports human flourishing.

Our attitudes to our environment are widely and often acrimoniously discussed, commonly misunderstood, and will shape our future. We cannot assume that we behave as newly minted beings in a pristine garden nor as pre-programmed automata incapable of rational responsibility. Professor Berry has studied nature-nurture interactions for many years, and also been involved with many national and international decision making bodies which have influenced our environmental attitudes. He is therefore well-placed to describe what has moulded our present attitudes towards the environment. This book presents data and concepts from a range of disciplines - genetic, anthropological, social, historical and theological - to help us understand how we have responded in the past and how this influences our future. Beginning with a historical review and moving forwards to current conditions, readers will reach the end of this volume more capable and better prepared to make decisions which affect our communities and posterity.

This intriguing volume provides a thorough examination of the historical roots of global climate change as a field of inquiry, from the Enlightenment to the late twentieth century. Based on primary and archival sources, the book is filled with interesting perspectives on what people have understood, experienced, and feared about the climate and its changes in the past. Chapters explore climate and culture in Enlightenment thought; climate debates in early America; the development of international networks of observation; the scientific transformation of climate discourse; and early contributions to understanding terrestrial temperature changes, infrared radiation, and the carbon dioxide theory of climate. But perhaps most important, this book shows what a study of the past has to offer the interdisciplinary investigation of current environmental problems.

Coined barely two decades ago, the Anthropocene has become one of the most influential and controversial terms in environmental policy. Yet it remains an ambivalent and contested formulation, giving rise to a multitude of unexpected, and often uncomfortable, conversations. This book traces in detail a broad variety of such 'Anthropocene encounters': in science, philosophy and literary fiction. It asks what it means to 'think green' in a time when nature no longer offers a stable backdrop to political analysis. Do familiar political categories and concepts, such as democracy, justice, power and time, hold when confronted with a world radically transformed by humans? The book responds by inviting more radical political thought, plural forms of engagement, and extended ethical commitments, making it a fascinating and timely volume for graduate students and researchers working in earth system governance, environmental politics and studies of the Anthropocene. This is one of a series of publications associated with the Earth System Governance Project. For more publications, see www.cambridge.org/earth-system-governance.

Urban agriculture offers promising solutions to many different urban problems, such as blighted vacant lots, food insecurity, storm water runoff, and unemployment. These objectives connect to many cities' broader goal of "sustainability," but tensions among stakeholders have started to emerge in cities as urban agriculture is incorporated into the policymaking framework. Growing a Sustainable City? offers a critical analysis of the development of urban agriculture policies and their role in making post-industrial cities more sustainable. Christina Rosan and Hamil Pearsall's intriguing and illuminating case study of Philadelphia reveals how growing in the city has become a symbol of urban economic revitalization, sustainability, and - increasingly - gentrification. Their comprehensive research includes interviews with urban farmers, gardeners, and city officials, and reveals that the transition to "sustainability" is marked by a series of tensions along race, class, and generational lines. The book evaluates the role of urban agriculture in sustainability planning and policy by placing it within the context of a large city struggling to manage competing sustainability objectives. They highlight the challenges and opportunities of institutionalizing urban agriculture into formal city policy. Rosan and Pearsall tell the story of change and growing pains as a city attempts to reinvent itself as sustainable, livable, and economically competitive.

On the coast of Washington and British Columbia sit the misty forests and towering mountains of Cascadia. With archipelagos surrounding its shores and tidal surges of the Salish Sea trundling through the interior, this bioregion has long attracted loggers, fishing fleets, and land developers, each generation seeking successively harder to reach resources as old-growth stands, salmon stocks, and other natural endowments are depleted. Alongside encroaching developers and industrialists is the presence of a rich environmental movement that has historically built community through musical activism. From the Wobblies' Little Red Songbook (1909) to Woody Guthrie's Columbia River Songs (1941) on through to the Raging Grannies' formation in 1987, Cascadia's ecology has inspired legions of songwriters and musicians to advocate for preservation through music. In this book, Mark Pedelty explores Cascadia's vibrant eco-musical community in order to understand how environmentalist music imagines, and perhaps even creates, a more sustainable conception of place. Highlighting the music and environmental work of such various groups as Dana Lyons, the Raging Grannies, Idle No More, Towers and Trees, and Irthlingz, among others, Pedelty examines the divergent strategies-musical, organizational, and technological-used by each musical group to reach different audiences and to mobilize action. He concludes with a discussion of "applied ecomusicology," considering ways this book might be of use to activists and musicians at the community level.

No one sets out to intentionally cause environmental problems. All things being equal, we are happy to protect environmental resources; in fact, we tend to prefer our air cleaner and our species protected. But despite not wanting to create environmental problems, we all do so regularly in the course of living our everyday lives. Why do we behave in ways that cause environmental harm? It is often easy and inexpensive to behave in ways with bad environmental consequences, but more difficult and costly to take environmentally friendly actions. The incentives we face, some created by the nature of environmental resources, some by social and political structures, often do not make environmentally beneficial behavior the most likely choice. Furthermore, our behavior is conditioned by habits and social norms that fail to take environmental protection into consideration. In this book, Elizabeth R. DeSombre integrates research from political science, sociology, psychology, and economics to understand why bad environmental behavior makes perfect sense. As she notes, there is little evidence that having more information about environmental problems or the way an individual's actions contribute to them changes behavior in meaningful ways, and lack of information is rarely the underlying cause that connects behavior to harm. In some cases such knowledge may even backfire, as people come to see themselves as powerless to address huge global problems and respond by pushing these issues out of their minds. The fact that causing environmental problems is never anyone's primary goal means that people are happy to stop causing them if the alternative behavior still accomplishes their underlying goals. If we can figure out why those problems are caused, when no one intends to cause them, we can develop strategies that work to shift behavior in a positive direction. Over the course of this book, DeSombre considers the role of structure, incentives, information, habit, and norms on behavior in order to formulate lessons about how these factors lead to environmentally problematic behavior, and what understanding their effects can tell us about ways to change behavior. To prevent or address environmental problems, we have to understand why even good people do bad environmental things.

Andrew Dobson argues that ecological citizenship cannot be fully articulated in terms of the two great traditions of citizenship - liberal and civic republican - with which we have been bequeathed. He develops an original theory of citizenship, which he calls "post-cosmopolitan", and argues that ecological citizenship is an example and an inflection of it. Ecological citizenship focuses on duties as well as rights, and these duties are owed non-reciprocally, by those individuals and communities who occupy unsustainable amounts of ecological space, to those who occupy too little. The first virtue of ecological citizenship is justice, but post-cosmopolitanism follows some feminisms in arguing that care and compassion may be required to meet its special obligations. Dobson suggests that ecological citizenship's conception of political space is not the state or the municipality, or the ideal speech community of cosmopolitanism, but the "ecological footprint".