By Simon Hailwood
Many environmental scientists, students and activists characterise our state of affairs as one in every of alienation from nature, yet this suggestion can simply look meaningless or irrational. during this booklet, Simon Hailwood severely analyses the assumption of alienation from nature and argues that it may be an invaluable concept whilst understood pluralistically. He distinguishes diversified senses of alienation from nature touching on various environmental contexts and issues, and attracts upon a number of philosophical and environmental principles and subject matters together with pragmatism, eco-phenomenology, weather swap, ecological justice, Marxism and important conception. His novel point of view indicates that diverse environmental issues - either anthropocentric either anthropocentric and nonanthropocentric - can dovetail, instead of compete with, one another, and that our alienation from nature don't need to be whatever to be regretted or triumph over. His publication will curiosity a wide readership in environmental philosophy and ethics, political philosophy, geography and environmental experiences.
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Partly because of the dangers of reification involved, I can’t see how such notions can be made to work in a helpful way. Moreover, and this is an issue to which I return in the next chapter, essentialism in general is inconsistent with the pragmatist spirit of my approach. The position I am advocating tries to use ideas of ‘alienation from nature’ to capture environmental concerns, including nonanthropocentric concerns. To do this it makes use of general ideas of nature: humanized nature (landscape), nonhuman nature and natural world.
Indeed, the kind of environmental concerns captured by the idea of endorsing some estrangement from nonhuman nature (respect for nature, ecological justice, resisting domination) coincide with those captured by the idea of overcoming estrangement from the natural world. That said, the aim of completely overcoming personal estrangement from the natural world understood in this way runs into problems that highlight the need for a pluralistic approach involving different senses of alienation from nature.
Because this is a general feature of their social conditions, and not the isolated situation of an unfortunate minority, they must alienate their labour and toil in competition with other workers. The conditions and machinery of production are produced and reproduced by their labour. Yet they have no ownership of this machinery and these conditions; they and their labour being more or less replaceable thing-like parts of the machinery. Nor, as workers, do they own the other products of their labour: the goods it is profitable to capital to have them create.
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