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.

Paul Ricoeur and Environmental Philosophy expands the scope of Ricoeur's philosophy, especially his hermeneutics, to issues of environmental philosophy and our contemporary environmental crisis. David Utsler argues that, although Ricoeur himself was not an environmental philosopher, his work provides frameworks to reconsider our way of being-in-the-world as it pertains to our relationship with the environment. The unprecendented environmental crisis can be thought of as the result of interpretations—bad ones—and the crisis we now face requires the task of new and creative interpretation. This book discusses the ways in which Ricoeur's hermeneutics has the potential to restructure the discourse and dialogue surrounding environmental issues, and to creatively mediate the many conflicting interpretations that call for resolution. Utsler does not claim this text to be a comprehensive application of Ricoeur's work to environmental philosophy, as he believes there is still a great deal more of Ricoeur's philosophy from which to draw to enrich the growing field of environmental hermeneutics.

“Romantik. Journal for the Study of Romanticisms” is a multidisciplinary journal dedicated to the study of romantic-era cultural productions and concepts. The journal promotes innovative research across disciplinary borders. It aims to advance new historical discoveries, forward-looking theoretical insights and cutting-edge methodological approaches. The articles range over the full variety of cultural practices, including the written word, visual arts, history, philosophy, religion, and theatre during the romantic period (c. 1780–1840). But contributions to the discussion of pre- or post-romantic representations are also welcome. Since the romantic era was characterized by an emphasis on the vernacular, the title of journal has been chosen to reflect the Germanic root of the word. But the journal is interested in all European romanticisms – and not least the connections and disconnections between them – hence, the use of the plural in the subtitle. Romantik is a peer-reviewed journal supported by the Nordic Board for Periodicals in the Humanities and Social Sciences (NOP-HS).

Killer Cities uses a combination of social theory, polemic and close attention to empirical detail to tell the story of how and why cities cause mass animal death and, in the process, hasten the destruction of the planet. This book is not just a lament, however. It is an attempt to navigate out of this mess of planned and unplanned violence towards a world in which cities no longer act as killers but become aligned with the lives of other beings. It offers pragmatic ways of diminishing the death toll and changing mindsets without ever minimizing the dilemmas that inevitably will have to be faced. Killer cities can be rehabilitated so that they offer brighter paths towards the future - for animals, for human beings, and for the planet. A new urban geography could be within our grasp. Indeed, it has to be, for all of our sakes.

Melting glaciers and icecaps, massive forest fires, enormous storms, extensive and prolonged flooding, and desertification of large tracts of land are realities we currently face and will continue to struggle with as a result of climate change. Our climate crisis invites, if not demands, a critical evaluation of our political, religious, economic, and cultural narratives and rituals that give rise to our ways of relating to one another, to other species, and to planet Earth. This book argues that the climate emergency exposes deep problematic roots of Western religious and political paradigms and apparatuses that undergird ideas of and methods for human flourishing. In particular, Western religious and political philosophies have produced and maintained a radical rift between human beings and other species, as well as beliefs about human dominion over other species and the earth. These ideas and practices are responsible for the colonization of Nature and for climate change. Understanding these sources invites a radical reimaging of our religious ideas and practices. Specifically, this book proposes a coming Jesus—a form of life that traverses the rift, while denying human and divine dominion for the sake of recognizing and respecting the singularities and flourishing of all species.

This book offers a close and detailed account of the emergent and creative pedagogies of children learning together in a small, not-for-profit preschool, and the entangled becomings of their carers as well as the researcher–artist–author. The mutually affecting and inseparable realities of the ‘material’ and the ‘discursive’ are made visible through lively and sensual pedagogical invention by a group of five-year olds in the inner-city preschool which is located in Johannesburg, South Africa. These small, local stories are recognized in their emergence with global geopolitical realities. The author makes a valuable contribution to post-qualitative research through the use of visual research methods and non-representational approaches to working with knowledge. The book draws on the constantly evolving practices of Philosophy for Children (P4C) and Reggio Emilia both as pedagogical tools and as research methods. Photographs and stills from video footage provide a sense of the relatively modest material environment of the school. The book celebrates the considerable richness of the involvement of the children and the enormous possibilities offered by the world both inside and outside of the classroom when an enquiry-led art-based pedagogy is followed. Drawings and other products created by the children in the study offer valuable insight into the depth and complexity of their engagement with their worlds, both individual and collaborative.

What is solitude, why do we crave and fear it, and how do we distinguish it properly from loneliness? It lies at the core of the lives of philosophers and their self-reflective contemplations, and it is the enabling (and disabling) condition that allows us to seriously question how to live creatively and meaningfully. David Farrell Krell is one of the decisive philosophical voices on how philosophers can creatively engage their solitudes. The scale and range of his understanding of solitudes are taken up in this book by some of the most distinguished Continental philosophers. Authors address the problem of solitude from different angles, and imagine how to face and respond creatively to it. Blending philosophical narrative and straightforward philosophical treatises, this book provides inspiration for contemplation of our own versions of solitude and their creative potentials. Some authors focus on the work of historical figures in philosophy or poetry, such as Heidegger and Hölderlin, while others deal more directly with Krell's work as exemplary of their own imaginings of creative solitudes. Other authors respond more personally and creatively in their demonstrations of how we can, and must, seek our solitudes. Including an original chapter by David Farrell Krell, this book is an invigorating meditation on the possibility of being philosophical about a life through solitude, and the meaning of this powerfully resonant and universal human experience.

Our existence is increasingly lived at a distance. As we move from flesh to image, we are in danger of losing touch with each other and ourselves. How can we combine the physical with the virtual, our embodied experience with our global connectivity? How can we come back to our senses? Richard Kearney offers a timely call for the cultivation of the basic human need to touch and be touched. He argues that touch is our most primordial sense, foundational to our individual and common selves. Kearney explores the role of touch, from ancient wisdom traditions to modern therapies. He demonstrates that a fundamental aspect of touch is interdependence, its inherently reciprocal nature, which offers a crucial corrective to our fixation with control. Making the case for the complementarity of touch and technology, this book is a passionate plea to recover a tangible sense of community and the joys of life with others.

The first reader in critical plant studies, exploring a rapidly growing multidisciplinary field—the intersection of philosophy with plant science and the visual arts. In recent years, philosophy and art have testified to how anthropocentrism has culturally impoverished our world, leading to the wide destruction of habitats and ecosystems. In this book, Giovanni Aloi and Michael Marder show that the field of critical plant studies can make an important contribution, offering a slew of possibilities for scientific research, local traditions, Indigenous knowledge, history, geography, anthropology, philosophy, and aesthetics to intersect, inform one another, and lead interdisciplinary and transcultural dialogues. Vegetal Entwinements in Philosophy and Art considers such topics as the presence of plants in the history of philosophy, the shifting status of plants in various traditions, what it means to make art with growing life-forms, and whether or not plants have moral standing. In an experimental vegetal arrangement, the reader presents some of the most influential writing on plants, philosophy, and the arts, together with provocative new contributions, as well as interviews with groundbreaking contemporary artists whose work has greatly enhanced our appreciation of vegetal being. Contributors: Catriona A.H. Sandilands, Giovanni Aloi, Marlene Atleo, Monica Bakke, Emily Blackmer, Jodi Brandt, Teresa Castro, Dan Choffness, D. Denenge Duyst-Akpem, Mark Dion, Elisabeth E. Schussler, Braden Elliott, Monica Gagliano, Elaine Gan, Prudence Gibson, James H. Wandersee, Manuela Infante, Luce Irigaray, Nicholas J. Reo, Jonathon Keats, Zayaan Khan, Robin Wall Kimmerer, Eduardo Kohn, Stefano Mancuso, Michael Marder, Anguezomo Mba Bikoro, Elaine Miller, Samaneh Moafi, Uriel Orlow, Mark Payne, Allegra Pesenti, Špela Petrič, Michael Pollan, Darren Ranco, Angela Roothaan, Marcela Salinas, Diana Scherer, Vandana Shiva, Linda Tegg, Maria Theresa Alves, Krista Tippet, Anthony Trewavas, Alessandra Viola, Eduardo Viveiros de Castro, B+W, Mathai Wangari, Lois Weinberger, Kyle Whyte, David Wood, Anicka Yi