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"In 2008, as the storms of the financial crash blew, Isabelle Fremeaux and Jay Jordan deserted the metropolis and their academic jobs, traveling across Europe in search of post-capitalist utopias. They wanted their art activism to no longer be uprooted. They arrived at a place French politicians had declared lost to the republic, otherwise know as the zad (the zone to defend): a messy but extraordinary canvas of commoning, illegally occupying 4,000 acres of wetlands where an international airport was planned. In 2018, the 40-year-long struggle snatched an incredible victory, defeating the airport expansion project through a powerful cocktail that merged creation and resistance. Fremeaux and Jordan blend rich eyewitness accounts with theory, inspired by a diverse array of approaches, from neo-animism to revolutionary biology, insurrectionary writings and radical art history"--
How fixed are the happenings in Nature and how are they fixed? These lectures address what our scientific successes at predicting and manipulating the world around us suggest in answer. One—very orthodox—account teaches that the sciences offer general truths that we combine with local facts to derive our expectations about what will happen, either naturally or when we build a device to design, be it a laser, a washing machine, an anti-malarial bed net, or an auction for the airwaves. In these three 2017 Carus Lectures Nancy Cartwright offers a different picture, one in which neither we, nor Nature, have such nice rules to go by. Getting real predictions about real happenings is an engineering enterprise that makes clever use of a great variety of different kinds of knowledge, with few real derivations in sight anywhere. It takes artful modeling. Orthodoxy would have it that how we do it is not reflective of how Nature does it. It is, rather, a consequence of human epistemic limitations. That, Cartwright argues, is to put our reasoning just back to front. We should read our image of what Nature is like from the way our sciences work when they work best in getting us around in it, non plump for a pre-set image of how Nature must work to derive what an ideal science, freed of human failings, would be like. Putting the order of inference right way around implies that like us, Nature too is an artful modeler. Lecture 1 is an exercise in description. It is a study of the practices of science when the sciences intersect with the world and, then, of what that world is most likely like given the successes of these practices. Millikan's famous oil drop experiment, and the range of knowledge pieced together to make it work, are used to illustrate that events in the world do not occur in patterns that can be properly described in so-called "laws of nature." Nevertheless, they yield to artful modeling. Without a huge leap of faith, that, it seems, is the most we can assume about the happenings in Nature. Lecture 2 is an exercise in metaphysics. How could the arrangements of happenings come to be that way? In answer, Cartwright urges an ontology in which powers act together in different ways depending on the arrangements they find themselves in to produce what happens. It is a metaphysics in which possibilia are real because powers and arrangement are permissive—they constrain but often do not dictate outcomes (as we see in contemporary quantum theory). Lecture 3, based on Cartwright's work on evidence-based policy and randomized controlled trials, is an exercise in the philosophy of social technology: How we can put our knowledge of powers and our skills at artful modeling to work to build more decent societies and how we can use our knowledge and skills to evaluate when our attempts are working. The lectures are important because: They offer an original view on the age-old question of scientific realism in which our knowledge is genuine, yet our scientific principles are neither true nor false but are, rather, templates for building good models. Powers are center-stage in metaphysics right now. Back-reading them from the successes of scientific practice, as Lecture 2 does, provides a new perspective on what they are and how they function. There is a loud call nowadays to make philosophy relevant to "real life." That's just what happens in Lecture 3, where Cartwright applies the lesson of Lectures 1 and 2 to argue for a serious rethink of the way that we are urged—and in some places mandated—to use evidence to predict the outcomes of our social policies.
The essential, cornerstone book of modern environmentalism is now offered in a handsome 40th anniversary edition which features a new Introduction by activist Terry Tempest Williams and a new Afterword by Carson biographer Linda Lear.
A timely, nuanced work that dissects the thorny debate around cultural appropriation and the literary imagination. How do we properly define cultural appropriation, and is it always wrong? If we can write in the voice of another, should we? And if so, what questions do we need to consider first? In Appropriate, creative writing professor Paisley Rekdal addresses a young writer to delineate how the idea of cultural appropriation has evolved—and perhaps calcified—in our political climate. What follows is a penetrating exploration of fluctuating literary power and authorial privilege, about whiteness and what we really mean by the term empathy, that examines writers from William Styron to Peter Ho Davies to Jeanine Cummins. Lucid, reflective, and astute, Appropriate presents a generous new framework for one of the most controversial subjects in contemporary literature.
Winner, IBPA Benjamin Franklin Award in Politics/Current Events: A systems theorist and a legal scholar present a new paradigm for protecting our planet. This is the first book to trace the fascinating parallel history of law and science from antiquity to modern times, showing how the two disciplines have always influenced each other—until recently. In the past few decades, science has shifted from seeing the natural world as a kind of cosmic machine best understood by analyzing each cog and sprocket to a systems perspective that views the world as a vast network of fluid communities and studies their dynamic interactions. The concept of ecology exemplifies this approach. But law is stuck in the old mechanistic paradigm: The world is simply a collection of discrete parts, and ownership of these parts is an individual right, protected by the state. Fritjof Capra, physicist, systems theorist, and bestselling author of The Tao of Physics, and distinguished legal scholar Ugo Mattei show that this obsolete worldview has led to overconsumption, pollution, and a general disregard on the part of the powerful for the common good. Capra and Mattei outline the basic concepts and structures of a legal order consistent with the ecological principles that sustain life on Earth that better addresses many of the economic and social crises we face today. This is a visionary reconceptualization of the very foundations of the Western legal system, a kind of Copernican revolution in the law, with profound implications for the future of our planet. “Thoughtful . . . The authors propose a philosophy and jurisprudence that is deeply radical—upending centuries of Western tradition and culture—but possibly crucial to solving looming environmental problems.” —Publishers Weekly
Nearly twenty-five hundred years ago the Greek thinker Heraclitus supposedly uttered the cryptic words "Phusis kruptesthai philei." How the aphorism, usually translated as "Nature loves to hide," has haunted Western culture ever since is the subject of this engaging study by Pierre Hadot. Taking the allegorical figure of the veiled goddess Isis as a guide, and drawing on the work of both the ancients and later thinkers such as Goethe, Rilke, Wittgenstein, and Heidegger, Hadot traces successive interpretations of Heraclitus' words. Over time, Hadot finds, "Nature loves to hide" has meant that all that lives tends to die; that Nature wraps herself in myths; and (for Heidegger) that Being unveils as it veils itself. Meanwhile the pronouncement has been used to explain everything from the opacity of the natural world to our modern angst. From these kaleidoscopic exegeses and usages emerge two contradictory approaches to nature: the Promethean, or experimental-questing, approach, which embraces technology as a means of tearing the veil from Nature and revealing her secrets; and the Orphic, or contemplative-poetic, approach, according to which such a denuding of Nature is a grave trespass. In place of these two attitudes Hadot proposes one suggested by the Romantic vision of Rousseau, Goethe, and Schelling, who saw in the veiled Isis an allegorical expression of the sublime. "Nature is art and art is nature," Hadot writes, inviting us to embrace Isis and all she represents: art makes us intensely aware of how completely we ourselves are not merely surrounded by nature but also part of nature.
George Orwell set out ‘to make political writing into an art’, and to a wide extent this aim shaped the future of English literature – his descriptions of authoritarian regimes helped to form a new vocabulary that is fundamental to understanding totalitarianism. While 1984 and Animal Farm are amongst the most popular classic novels in the English language, this new series of Orwell’s essays seeks to bring a wider selection of his writing on politics and literature to a new readership. In Why I Write, the first in the Orwell’s Essays series, Orwell describes his journey to becoming a writer, and his movement from writing poems to short stories to the essays, fiction and non-fiction we remember him for. He also discusses what he sees as the ‘four great motives for writing’ – ‘sheer egoism’, ‘aesthetic enthusiasm’, ‘historical impulse’ and ‘political purpose’ – and considers the importance of keeping these in balance. Why I Write is a unique opportunity to look into Orwell’s mind, and it grants the reader an entirely different vantage point from which to consider the rest of the great writer’s oeuvre. 'A writer who can – and must – be rediscovered with every age.' — Irish Times
Author : David G. James Publisher : University of Chicago Press Page : 658 pages File Size : 10,73 MB Release : 2018-02-14 Category : Nature ISBN : 022628753X
“For the lover of all things lepidopterous, The Book of Caterpillars is a beautifully curated collection and guide to 600 species from around the globe.” —The American Biology Teacher While most of us picture caterpillars as cute fuzzballs munching on leaves, there is much more to them than we imagine. A caterpillar’s survival hinges on finding enough food and defending itself from the array of natural enemies lined up to pounce and consume. And the astounding adaptations and strategies they have developed to maximize their chances of becoming a butterfly or moth are only just beginning to be understood, from the Spicebush Swallowtail caterpillar that resembles a small snake to the Eastern Carpenter Bee Hawkmoth caterpillar that attempts to dissuade potential predators by looking like a diseased leaf. The Book of Caterpillars unveils the mysteries of six hundred species from around the world, introducing readers to the complexity and beauty of these underappreciated insects. With the advent of high-quality digital macrophotography, the world of caterpillars is finally opening up. The book presents a wealth of stunning imagery that showcases the astonishing diversity of caterpillar design, structure, coloration, and patterning. Each entry also features a two-tone engraving of the adult specimen, emphasizing the wing patterns and shades, as well as a population distribution map and table of essential information that includes their habitat, typical host plants, and conservation status. Throughout the book are fascinating facts that will enthrall expert entomologists and curious collectors alike. A visually rich and scientifically accurate guide to six hundred of the world’s most peculiar caterpillars, this volume presents readers with a rare, detailed look at these intriguing forms of insect life.
“In the heart of this world, the Lord of life, who loves us so much, is always present. He does not abandon us, he does not leave us alone, for he has united himself definitively to our earth, and his love constantly impels us to find new ways forward. Praise be to him!” – Pope Francis, Laudato Si’ In his second encyclical, Laudato Si’: On the Care of Our Common Home, Pope Francis draws all Christians into a dialogue with every person on the planet about our common home. We as human beings are united by the concern for our planet, and every living thing that dwells on it, especially the poorest and most vulnerable. Pope Francis’ letter joins the body of the Church’s social and moral teaching, draws on the best scientific research, providing the foundation for “the ethical and spiritual itinerary that follows.” Laudato Si’ outlines: The current state of our “common home” The Gospel message as seen through creation The human causes of the ecological crisis Ecology and the common good Pope Francis’ call to action for each of us Our Sunday Visitor has included discussion questions, making it perfect for individual or group study, leading all Catholics and Christians into a deeper understanding of the importance of this teaching.
The present ecological mutation has organized the whole political landscape for the last thirty years. This could explain the deadly cocktail of exploding inequalities, massive deregulation, and conversion of the dream of globalization into a nightmare for most people. What holds these three phenomena together is the conviction, shared by some powerful people, that the ecological threat is real and that the only way for them to survive is to abandon any pretense at sharing a common future with the rest of the world. Hence their flight offshore and their massive investment in climate change denial. The Left has been slow to turn its attention to this new situation. It is still organized along an axis that goes from investment in local values to the hope of globalization and just at the time when, everywhere, people dissatisfied with the ideal of modernity are turning back to the protection of national or even ethnic borders. This is why it is urgent to shift sideways and to define politics as what leads toward the Earth and not toward the global or the national. Belonging to a territory is the phenomenon most in need of rethinking and careful redescription; learning new ways to inhabit the Earth is our biggest challenge. Bringing us down to earth is the task of politics today.