Thinking Ecologically, Thinking Responsibly brings together a transdisciplinary cohort of feminist, critical race, Indigenous, and decolonial scholars who build upon and seek to widen and deepen the legacy and potential of feminist philosopher Lorraine Code's work. Since the publication of her 1987 book Epistemic Responsibility, Code has been at the forefront of linking epistemologies, ontologies, ethics, and epistemic injustice to guide critical frameworks for responsible, situated knowing and practices. This volume both enacts and expands Code's theories, epistemologies, and practices. It points to how concepts such as epistemic responsibility and approaches like ecological thinking are not only theoretical frameworks for knowing the world well; they are also practices and approaches that more and more feminists and critical thinkers are embodying in their work in order to think, write, and live critically and responsibly.

Arguing that ecological thinking can animate an epistemology capable of addressing feminist, multicultural, and other post-colonial concerns, this book critiques the instrumental rationality, hyperbolized autonomy, abstract individualism, and exploitation of people and places that western epistemologies of mastery have legitimated. It proposes a politics of epistemic location, sensitive to the interplay of particularity and diversity, and focused on responsible epistemic practices. Starting from an epistemological approach implicit in Rachel Carson's scientific projects, the book draws, constructively and critically, on ecological theory and practice, on (post-Quinean) naturalized epistemology, and on feminist and post-colonial theory. Analyzing extended examples from developmental psychology, from medicine and law, and from circumstances where vulnerability, credibility, and public trust are at issue, the argument addresses the constitutive part played by an instituted social imaginary in shaping and regulating human lives. The practices and examples discussed invoke the responsibility requirements central to this text's larger purpose of imagining, crafting, articulating a creative, innovative, instituting social imaginary, committed to interrogating entrenched hierarchical social structures, en route to enacting principles of ideal cohabitation.

How could ecological thinking animate an epistemology capable of addressing feminist, multicultural, and other post-colonial concerns? Starting from an epistemological approach implicit in Rachel Carson's scientific practice, Lorraine Code elaborates the creative, restructuring resources of ecology for a theory of knowledge. She critiques the instrumental rationality, abstract individualism, and exploitation of people and places that western epistemologies of mastery have legitimated, to propose a politics of epistemic location, sensitive to the interplay of particularity and diversity, and focused on responsible epistemic practice. Drawing on ecological theory and practice, on naturalized epistemology, and on feminist and post-colonial theories, Code analyzes extended examples from developmental psychology, and from two "natural" institutions of knowledge production--medicine and law. These institutions lend themselves well to a reconfigured naturalism. They are, in practice, empirically-scientifically informed, specifically situated, and locally interpretive. With human subjects as their "objects" of knowledge, they invoke the responsibility requirements central to Code's larger project. This book discusses a wide range of literature in philosophy, social science, and ethico-political thought. Highly innovative, it will generate productive conversations in feminist theory, and in the ethics and politics of knowledge more broadly conceived.

Having adequate knowledge of the world is not just a matter of survival but also one of obligation. This obligation to "know well" is what philosophers have termed "epistemic responsibility." In this innovative and eclectic study, Lorraine Code explores the possibilities inherent in this concept as a basis for understanding human attempts to know and understand the world and for discerning the nature of intellectual virtue. By focusing on the idea that knowing is a creative process guided by imperatives of epistemic responsibility, Code provides a fresh perspective on the theory of knowledge. From this new perspective, Code poses questions about knowledge that have a different focus from those traditionally raised in the two leading epistemological theories, foundationalism and coherentism. While not rejecting these approaches, this new position moves away from a primary concentration on determinate products and towards an examination of ever-changing processes. Arguing that knowledge never exists as an ungrounded abstraction but rather emerges through dialogue between variously authoritative "knowers" situated within particular social and historical contexts, she draws extensively on examples from lived social experience to illustrate the ways in which human beings have long tried to recognize and meet their epistemic responsibilities. This edition of Epistemic Responsibility includes a new preface from Lorraine Code.

A provocative argument that environmental thinking would be better off if it dropped the concept of “nature” altogether and spoke instead of the built environment. Environmentalism, in theory and practice, is concerned with protecting nature. But if we have now reached “the end of nature,” as Bill McKibben and other environmental thinkers have declared, what is there left to protect? In Thinking like a Mall, Steven Vogel argues that environmental thinking would be better off if it dropped the concept of “nature” altogether and spoke instead of the “environment”—that is, the world that actually surrounds us, which is always a built world, the only one that we inhabit. We need to think not so much like a mountain (as Aldo Leopold urged) as like a mall. Shopping malls, too, are part of the environment and deserve as much serious consideration from environmental thinkers as do mountains. Vogel argues provocatively that environmental philosophy, in its ethics, should no longer draw a distinction between the natural and the artificial and, in its politics, should abandon the idea that something beyond human practices (such as “nature”) can serve as a standard determining what those practices ought to be. The appeal to nature distinct from the built environment, he contends, may be not merely unhelpful to environmental thinking but in itself harmful to that thinking. The question for environmental philosophy is not “how can we save nature?” but rather “what environment should we inhabit, and what practices should we engage in to help build it?”

What is nature? What is humanity's place in nature? And what is the relationship of society to the natural world? In an era of ecological breakdown, answering these questions has become of momentous importance for our everyday lives and for the future that we and other life-forms face. In the essays of The Philosophy of Social Ecology, Murray Bookchin confronts these questions head on: invoking the ideas of mutualism, self-organization, and unity in diversity, in the service of ever expanding freedom. Refreshingly polemical and deeply philosophical, they take issue with technocratic and mechanistic ways of understanding and relating to, and within, nature. More importantly, they develop a solid, historically and politically based ethical foundation for social ecology, the field that Bookchin himself created and that offers us hope in the midst of our climate catastrophe.

Increasingly, cracks are appearing in the capacity of communities, ecosystems, and landscapes to provide the goods and services that sustain our planet's well-being. The response from most quarters has been for "more of the same" that created the situation in the first place: more control, more intensification, and greater efficiency. "Resilience thinking" offers a different way of understanding the world and a new approach to managing resources. It embraces human and natural systems as complex entities continually adapting through cycles of change, and seeks to understand the qualities of a system that must be maintained or enhanced in order to achieve sustainability. It explains why greater efficiency by itself cannot solve resource problems and offers a constructive alternative that opens up options rather than closing them down. In Resilience Thinking, scientist Brian Walker and science writer David Salt present an accessible introduction to the emerging paradigm of resilience. The book arose out of appeals from colleagues in science and industry for a plainly written account of what resilience is all about and how a resilience approach differs from current practices. Rather than complicated theory, the book offers a conceptual overview along with five case studies of resilience thinking in the real world. It is an engaging and important work for anyone interested in managing risk in a complex world.

The field of writing program administration has long been a space rich in metaphor. From plate-twirling to fire-extinguishing, parents to dungeon masters, and much more, the work of a WPA extends to horizons unknown. Responding to the constraints of austerity, Toward More Sustainable Metaphors of Writing Program Administration offers new lenses for established WPAs and provides aspiring and early career WPAs with a sense of the range of responsibilities and opportunities in their academic and professional spaces. This volume presents twelve chapters that reclaim and revise established metaphors; offer new metaphors based on sustainable, relational, or emotional labor practices and phenomena; and reveal the improvisational, artisanal nature of WPA work. Chapters resonate across three sections. The first section focuses on organic relationships captured in phrases like “putting out fires” and "seeing forests for the trees” alongside unexpected comparisons to ground and light. The second describes institutional landscapes featuring generative juxtapositions such as the WPA as a labor activist or a mapper of emotional geography. And the third discusses performance crafts like improv comedy and artisanal making. Toward More Sustainable Metaphors of Writing Program Administration offers new and revised ways of thinking and acting for WPAs, who are constantly negotiating the paradoxical demands of their work and continually striving to act ethically in conflicted, and even fraught, situations. It will inspire practicing, aspiring, and former WPAs working in a time of transformation by highlighting more sustainable ways of enacting WPA identity. Contributors: Jacob Babb, John Belk, Katherine Daily O'Meara, Ryan J. Dippre, Douglas Hesse, Andrew Hollinger, Rona Kaufman, Cynthia D. Mwenja, Manny Piña, Scott Rogers, Robyn Tasaka, Alexis Teagarden, Christy I. Wenger, Lydia Wilkes

The concept of intersectionality has become a hot topic in academic and activist circles alike. But what exactly does it mean, and why has it emerged as such a vital lens through which to explore how social inequalities of race, class, gender, sexuality, age, ability and ethnicity shape one another? In this new book Patricia Hill Collins and Sirma Bilge provide a much-needed, introduction to the field of intersectional knowledge and praxis. They analyze the emergence, growth and contours of the concept and show how intersectional frameworks speak to topics as diverse as human rights, neoliberalism, identity politics, immigration, hip hop, global social protest, diversity, digital media, Black feminism in Brazil, violence and World Cup soccer. Accessibly written and drawing on a plethora of lively examples to illustrate its arguments, the book highlights intersectionality's potential for understanding inequality and bringing about social justice oriented change. Intersectionality will be an invaluable resource for anyone grappling with the main ideas, debates and new directions in this field.