Volume 39, numéro 1, 2023

EN :

The contemporary figure of the ecophilosopher perhaps holds the seeds of something that transcends philosophy in its current strictly academic, professionalized, indeed corporatized mode. This is a "something" that could, on the one hand, tie philosophy back to its own ancient, life-giving, but now lost, root in the Graeco-Roman world, and on the other hand, open it up to people searching outside the academy for a shared and reflective way of life that is authentically Earth-aligned. By means of a detailed comparison of ecophilosophy with the ancient schools of Stoicism and Epicureanism, understood not merely as intellectual discourses but as "ways of life" (Pierre Hadot), I argue that the figure of the ecophilosopher potentially offers to thoughtful people everywhere a radical pathway through the illusions of our current period of decline-and-fall towards a more adaptive life grounded in "direct, unmediated contact with the real."

EN :

This article is set in the context of a worsening ecological crisis, which is interpreted as an existential life crisis. The ecocrisis is not just about nature, but also a crisis of culture, community, and self. The prefix “eco” is interpreted in as “home in life”. To solve the crisis, we need a balanced focus on ecophilia and ecojustice. It is not enough to care, to solve the crisis we need to address issues of justice. Naess said he was optimistic on behalf of the 22nd century, but how bad it gets before it gets better depends on what we do today. In the article, I will revisit the life and works of Naess to explore what may inspire a sustainable and eco-friendly future. It will show there is a need to put “philo” back into ecosophy and to go deeper into the depths of deep ecology in a depth ecology movement. It will also address some issues, such as that of eco-animism and a renewed sense of the sacred.

EN :

Increasingly rapid environmental changes since the middle of the 20th century pose a significant challenge for vulnerable human populations. North American Native people from the Northwest Coast, as many other indigenous populations around the globe, have conceived landscapes as sentient, and capable of responding to human action. The consequent “social responsibility” taken for landscape is explored in the context of vulnerability to rapid environmental change. The basis for respect that underlies this sense of responsibility, and its significance for addressing human vulnerability to nature’s agency, through more adequate practices of mitigation and adaptation, is discussed. It is concluded that we face an imperative to reconceive the agency of natural phenomena.

EN :

Why did the modern world enter into a “great forgetting” about the more-than-human world so many indigenous peoples took for granted? Second, how can this previous knowledge be reacquired without rejecting the very real accomplishments of the modern mentality? Many deep ecological writers have done extraordinary work on this second question. I will focus on the first, and use its analysis to add some insights regarding the second.

Central to the argument I will make is how language both empowers us and to some degree separates us from direct experience of the other-than-human world. Western languages are particularly prone to reinforcing this separation. Equally central will be a discussion of how media of communication rooted in language further distances us from direct encounter. Also important will be work in contemporary biology and ecology exploring how deeply interconnected all life forms are. The traditional Western idea of individuals, be they plants and animals or human beings, are ultimately irreducibly distinct from their environment has been shown to be mistaken. Individuals have been shown to be made up of simpler individuals who, in relationship with one another, enable emergent qualities to arise at ever greater levels of complexity. Further, while genuinely individual, they cannot be understood without reference to relationships outside what are normally considered individual boundaries.

By seeking the foundations of morality and other values in theology, reason, or will, many moderns are blinded to the fact values supporting morality and beauty exist immanently within the natural world. There is no need to import them from elsewhere. By way of conclusion, I reverse direction and describe one method available to the reader how a ‘remembering’ can come about experientially. This remembering will reconnect with an indigenous and sometimes shamanic perception of the world as alive and connected.