Anthropocene

Offering a more precise epithet for that which has emerged under the label of the “Anthropocene”, this article trains its lens on some of the more-than-monstrous things that have revealed themselves in our calamitous times. It raises questions about how archaeologists are to apprehend and approach objects that differ in scale, speed, makeup, and efficacy from anything our field has ever dealt with. But rather than honing its analytical edge exclusively with the latest science, it also ventures in another direction to explore some of the powers of art by considering the work of the Canadian photographer Edward Burtynksy. Finally, it makes a few closing remarks on the role of our profession in this new archaeological era.

This article examines how 'safety case' experts working on Finland’s nuclear waste repository project at Olkiluoto summoned, conjured, or channeled memories of Seppo—a deceased colleague whose ‘specter,’ as some put it, still ‘haunts’ their scientific community. For some, Seppo’s postmortem presence manifested as gaps in knowledge left behind by an expert often reluctant to document the methodological assumptions underlying his knowledge-practices. For others, it manifested as anecdotes about Seppo’s stubbornness, irritability, and intellectual intensity as well as his more jovial demeanor during sauna nights, workplace parties, or trips abroad. Still others caught themselves asking ‘What Would Seppo Do?’ while troubleshooting at work. Inspired by anthropological and philosophical work on ancestors and haunting, the article unpacks how the multi-millennial time horizons of nuclear waste risk, the intergenerational time horizons of expert succession, and the everyday time horizons of a single expert life-course shared entwined fates. It focuses less on what knowledge disappeared when an expert’s body died – or how it could have been preventatively backed-up or managed – and more on what has lived on of the expert in and through surviving colleagues. Analysis of 'afterlives of expertise' like these can, it concludes, provide insights for a current moment of intergenerational transition in nuclear energy sectors in Europe, North America, and beyond.

Human activities over the past 200 years have fundamentally transformed the shape of Australia’s southern Murray Darling Basin (SMDB). The arrival of British colonists in the 19th century disrupted millennia of human management of the region and brought widespread changes to biota and soils. The subsequent development of mining, transport and irrigation infrastructure re-engineered the region’s landscapes to meet human objectives and ambitions. This paper offers an integrated regional history of anthropogenic change across the SMDB, identifying historical processes driving complex ongoing interactions between human activities and the natural environment. We examine three broad domains of engineering and geo-disturbance in the region, including the development of transport corridors, micro and macro-scale water management, and landforms remade by erosion and sedimentation. We use the archaeology of the recent past to integrate insights drawn from physical geography, fluvial geomorphology and related research into the enduring landscape changes of modern Australia’s food bowl.

Working across earth and social sciences, this article reevaluates resilience’s conceptual framework, drawing out alternative pathways for understanding and responding to the dislocations of the Anthropocene. Via a critical reading of the Anthropocene with the help of resilience’s adaptive cycle heuristic, I locate the possibility of new forms of life in its phase of release and reorganisation: the back loop. More than a brief, negative phase to govern or navigate, I argue that the back loop o ers the possibility for a practical orientation to the Anthropocene based on experimentation with new uses, release of old frameworks, and allowance for the unknown. Inhabiting the back loop, as I call it, articulates an ethos couched not in fear or survival but rather creative and technical audacity in unsafe operating space, as embodied already in a variegated landscape of practitioners.

This paper has two broad concerns, both of which are primarily pursued with reference to Hegel's philosophy of history. Firstly, it examines if Hegel can help explain the difficulty we have in modernity to respond to climate change and ecological crisis. It argues that Hegel provides a useful analysis of this problem, since the model of self-determination that he appeals to is comprehensively embedded in embodied forms of culture. This helps explain why even a self-correcting world-view like modernity is obdurate in the face of this crisis. Secondly, Hegel claims that the defining attribute of spirit is its capacity for self-production. Modernity is characterized by the emerging and widespread knowledge that spirit is self-producing. Modernity develops institutions that facilitate and provide an objective reality for spirit's self-production and its freedom. This aspect of the paper examines if the distinctive capacity of spirit for self-determination, which is realized in modernity, is subject to the same atrophying conditions by which Hegel says all other historical shapes of spirit are characterized. It asks if the present ecological crisis, something that is directly attributable to spirit itself, represents the limits of self-producing spirit. The paper concludes by examining the difficult position of those countries that cannot be considered as responsible for the emergence of the Anthropocene but whose actions in the present will amplify its impact.

This Ph.D. by Published Work examines five projects that took place over ten years, between 2007 and 2016, that were curated as part of the artistic programme of Arts Catalyst, an independent interdisciplinary arts commissioning organisation of which the author is the founding director. This programme of work sought to understand what form of curatorial model and interpretative framework could generate new artworks and co-produce interdisciplinary knowledge across areas of specialist research and geopolitical urgency.

The projects take the form of exhibitions, texts and edited books, which are presented as the portfolio of work. The selected projects are: Malamp UK, Brandon Ballengée (2007-2010); Arctic Perspective Initiative (2009-2011); ITACCUS – IAF Technical Activities Committee on the Cultural Utilisation of Space – and associated activities (2007-2014); Holoturian, Ariel Guzik (2013-2015); and Wrecked on the Intertidal Zone, YoHa, Critical Art Ensemble, et al. (2013-2016).

Through analysis of and reflection on the projects, this commentary proposes a curatorial model of interdisciplinary co-inquiry, which can foster an ecology of practices, enabling curators, artists, scientists, specialist experts and people with situated expertise to coproduce knowledge around matters of concern, particularly relating to human-environment interaction and common and extraterritorial spaces. It examines the roles of the curator in this model and how these might differ from those commonly understood as established curatorial practice.

The commentary further presents an interpretative and tactical framework of the planetary commons for curating art-led projects in the realm of ecopolitical concerns, that can engage audiences and publics with the art and ideas emerging from this co-inquiry approach. The combination of curatorial model and interpretative and tactical framework contribute to discourses on both inter/trans-disciplinarity and the role of art in relation to the politics of ecology.

The Ph.D. contributes to the field on several levels. Within curatorial studies, the interdisciplinary co-inquiry model reconfigures curatorial practice as a collective, inquiry-driven, knowledge-producing practice, and provides a useful methodology for inter-/trans-disciplinary artistic practice in relation to the politics of ecology, while the framework of the planetary commons proposes direction and allows for investment in reciprocity through commoning practices. Beyond contemporary art, a curatorial co-inquiry model deepens and alters existing approaches for listening to, valuing, and synthesising different types of knowledge and expertise around current environmental and related social concerns. While the commentary argues for the planetary commons framework within the contemporary art space, there are wider implications for it as a complement and alternative to the dominant interpretative framework of the Anthropocene.

Podczas tego wydarzenia w ramach sesji Rady Klimatycznej UJ przedstawiona zostanie książka "Za pięć dwunasta koniec świata. Kryzys klimatyczno-ekologiczny głosem wielu nauk" pod redakcją Kasi Jasikowskiej (Instytut Socjologii UJ) i Michała Pałasza (Instytut Kultury UJ), która ukaże się  na wiosnę w wolnym dostępie. Zaprezentowane zostaną główne myśli 22 artykułów dotyczących różnych aspektów kryzysu klimatyczno-ekologicznego autorstwa ekspertów rozmaitych dziedzin nauk przyrodniczych, społecznych i humanistycznych, wśród których wielu związanych z jest z Uniwersytetem Jagiellońskim i Radą Klimatyczną UJ.

My MLitt dissertation is concerned with how connections between human and nonhuman objects, hyperobjects and temporality are represented in contemporary anthropocene literature, namely Ben Lerner's novel 10:04 and Tom McCarthy's Satin Island. Through an ethical and aesthetic framework, I ask: how can the novel explore the ecological thought and how is narrative form uniquely capable of synthesising other artistic and textual practices in a way that conveys and embodies the feedback loops of irony, aesthetic causality and ‘deep time’ characteristic of hyperobjects, ecological disaster and object encounters within the anthropocene?

How does a big cat in India come to be identified as the one guilty of preying on humans? Indian conservationist law stipulates that the big cat must be identified before it is hunted down. But as I demonstrate ethnographically, there is no possible means of establishing the correct identity of a big cat before it is killed. Through an account of the impossibility of beastly identification, this article demonstrates the limits of both bureaucratic action and conservation in the government of big cats. What operates, instead, is a form of knowing the nonhuman Other, a knowing that is localized, personalized, affective, and momentary. Such forms of knowledge and living-besides are called for by the Anthropocene. Indeed, an analytic potential of the Anthropocene lies in rendering untenable the continual disciplinary sequestering of the nonhuman and environmental from the political, bureaucratic, and legal.

Secondo alcuni studiosi siamo entrati in una nuova era geologica, l'Antropocene, segnata dal dominio degli umani sull'intero pianeta. Questo libro propone una lettura diversa della nostra crisi socio-ecologica; invece che di Antropocene, bisognerebbe parlare di Wasteocene (dall'inglese waste, scarto), ovvero di un'epoca segnata dalla continua produzione di persone, comunità e luoghi di scarto. L'imposizione di relazioni socio-ecologiche che producono comunità umane e non umane di scarto implica la costruzione di ecologie tossiche fatte di sostanze e narrazioni contaminanti. In un viaggio tra Napoli e Agbogbloshie, in Ghana, tra fantascienza ed epidemie, Marco Armiero porterà i lettori nelle viscere del Wasteocene, ma indicherà anche le esperienze di resistenza che lo stanno smantellando.

The Oceanic Turn: We are witnessing an interdisciplinary transition to what might be called " critical ocean studies " that reflects an important shift from a long-term concern with mobility across transoceanic surfaces to theorizing oceanic submersion, thus rendering vast oceanic space into ontological place. This has much to do with a new oceanic imaginary emerging in the wake of the knowledge of anthropogenic climate change and sea-level rise. This turn to ontologies of the sea and its multispe-cies engagements are the focus of this paper, particularly their implications for temporality and aesthetics in the Anthropocene. The oceanic turn of the twentieth century issued from geopolitics as well as new interdisciplinary groupings in the humanities and social sciences. It can be traced to the 1945 Truman Proclamation — the most significant, and yet largely unre-marked, twentieth-century remapping of the globe — which extended U.S. territory to include a two-hundred nautical mile Exclusive Economic Zone (EEZ) (see DeLoughrey, Routes). This created a scramble for the oceans, catalyzing EEZ declarations by nations all over the world and a U.N. Convention on the Law of the Sea that effectively remapped seventy percent of the planet. Although largely unnoticed by new disciplinary groupings such as the " Blue Humanities " (Mentz), Cold War geopolitics had a decisive influence in configuring a new understanding of the terraqueous globe. The second catalyst for the rise of critical ocean studies was the post-1970s " spatial turn, " which led to the emergence of globalization and diaspora studies. Marx-ist geography was integral to defining the post-Fordist era of global capitalism and relations of labor to space. This loosening of nationally-bounded modes of thinking about capital and space led to an unprecedented number of transoceanic studies, notably the work of Marcus Rediker, which helped to inspire Paul Gilroy's The Black Atlantic, a text that inaugurated a new generation of thinking about race in transoceanic ways.

ABSTRACT: Anthropocentrism has been claimed to be the root of the global environmental crisis. Based on a multidisciplinary (e.g. environmental philosophy, animal ethics, anthro - pology, law) and multilingual (English, Spanish, French, German, Japanese) literature review, this article proposes a conceptual analysis of ‘anthropocentrism’ and reconstructs the often implicit argument that links anthropocentrism to the environmental crisis. The variety of usages of the concept of ‘anthropocentrism’ described in this article reveals many underlying disagreements under the apparent unanimity of the calls to reject anthropocentrism, both regarding what exactly is the root of the problem, and the nature of the possible solutions. It highlights the limitations of the argument of anthropocentrism as the scapegoat of the environmental crisis and identifies two main challenges faced by attempts to go beyond anthropocentrism: an epistemological challenge regarding knowledge and the place of sciences, and a metaethical challenge related to values and cultural pluralism. Beyond the issue of an anthropocentric point of view, the core of the problem might be an intertwinement of views and as sumptions that work together to undermine attempts to protect the environment from the greed of some humans, such as the human−nature dichotomy, capitalism, consumerism, industrialism, etc. Finally, this article suggests that making the nuances and the presuppositions that underlie various versions of the anti-anthropocentric rhetoric explicit is necessary to foster constructive dialogue among different anti anthropocentrism proponents, as well as with their detractors.
KEY WORDS: Anthropocentrism · Non-anthropocentrism · Values of nature · Environmental ethics · Cultural pluralism · Intrinsic value

Anthropocene or Capitalocene? offers answers to these questions from a dynamic group of leading critical scholars. They challenge the theory and history offered by the most significant environmental concept of our times: the Anthropocene. But are we living in the Anthropocene, literally the “Age of Man”? Is a different response more compelling, and better suited to the strange—and often terrifying—times in which we live? The contributors to this book diagnose the problems of Anthropocene thinking and propose an alternative: the global crises of the twenty-first century are rooted in the Capitalocene; not the Age of Man but the Age of Capital.

As physical geography students learn, since the glacial retreat 11,650 years ago, people have been living in the Holocene. However, in their new book, The Human Planet, Simon Lewis and Mark Maslin charge that we should instead speak of our epoch as the Anthropocene—the age in which humans have become the dominant biogeophysical force shaping the world. Hoping that recognising the impact of our species on the planet may enable us to chart a more responsible path into the future, Lewis and Maslin survey the relationship between the planetary and human history.

The book begins with a review of how geologists divide geologic periods. The first chapter provides a fascinating discussion of the history of how geologists have defined the present. As Lewis and Maslin emphasise, the idea that humans have reshaped the planet has a long lineage, stretching beyond Paul Crutzen's popularisation of the concept of the Anthropocene in 2000 to the very beginnings of geologic science. The second chapter turns to contemporary criteria used to delineate geologic eras. Here, Lewis and Maslin flag the irregularity of defining the Holocene by the end of the last glacial period, as epochs contain multiple glacial–interglacial cycles. Instead they suggest the contemporary period could be better understood by interpolating earth and human history.

The next five chapters chart how the emergence of different human modes of life reshaped the environment. First, the diffusion of hunter-gather societies contributed to megafauna extinctions, although these societies were ecologically sustainable once established. The development of agriculture more radically transformed the landscape, replacing forests with crops. This change interrupted the cyclic warming and cooling of the planet, as humans inhibited the growth of trees and uptake of carbon that would induce a new period of cooling.

However, Lewis and Maslin particularly flag the emergence of colonialism and capitalism as radically changing the world. Colonialism reordered life on the planet, changing global distributions of people, plants and diseases. This introduced invasive species, led to new waves of extinctions and killed the majority of the Indigenous population of the
Americas. Moreover, the profits accumulated through slavery and genocide facilitated the Industrial Revolution. The development of fossil fuels warmed the planet beyond interglacial norms to a new planetary state. Finally, the establishment of new global financial and trade institutions after WWII further integrated the globe, creating the foundations of consumer society.

Lewis and Maslin argue the Anthropocene began with colonialism, selecting the 1,610 Orbis Spike as marker of its beginning. The Orbis Spike marked a nadir in global carbon dioxide levels that occurred as forests in the Americas took over fields abandoned by Indigenous communities devastated by new diseases. In subsequent years, the expansion of a plantation slavery and integration of the world into capitalist markets steadily accelerated the impacts of people on the
planet. Lewis and Maslin justify their choice of the Orbis Spike based on its clarity as a marker. They note that while the development of agriculture also had significant climatic impacts, it happened at different times in different parts of the world and unfolded slowly. The global change initiated by colonialism marked the beginning of a new world system, a new global state.

Closing the book, Lewis and Maslin argue that we now face a choice between catastrophic collapse or transition towards postcapitalism. They argue we need a new mode of living. To achieve this, they champion, first, the introduction of Universal Basic Income. Arguing sustainability is impossible without addressing inequality, they suggest
standardised economic supplements would support people through a just transition. Secondly, they advocate a massive program of rewilding to create expansive natural corridors for nonhuman life to adapt to climate change and continue to evolve.

At points Lewis and Maslin's survey of world history seems to understate the importance of the political and cultural contingencies that have shaped development. For instance, while they chose the development of colonialism and slavery as the point where the Anthropocene begins,
their analysis pays no regard to the role of racism in that process. This gap is significant because the endurance of racism continues to be one of the major barriers to addressing inequality today. However, for those who want to understand the debate around defining the Anthropocene, The Human Planet provides a great place to start.

Dans le cadre du Parlement des liens, créé à l’initiative des éditions Les Liens qui libèrent et organisé au Centre Pompidou en juin 2021, un texte écrit à huit mains à propos de la manière dont la philosophie se refonde aujourd’hui à la lumière des liens et des interdépendances pour tenter de répondre aux immenses défis de nos sociétés (climatique, sanitaire, psychique, économique, civilisationnel…).

From Frostbite to Never Alone, videogames have included tropes from Arctic cultures and biomes of the circumpolar north. The chapter looks at the repre- sentations of both culture and nature from the circumpolar north in mixed reality and videogames. This is explored through an historical analysis of videogames set in the Arctic, focusing mostly on Alaska, with a few works from media outside of mixed reality and videogames discussed. The chapter illustrates a history of games set in the Arctic, paired with how polar cultures are or are not accurately represented, what effects the global discussion on climate change has on these representations as well as the role of Indigenous sovereignty and justice. These issues are all compounded by a global anxiety associated with climate change/global warming, that leads to escha- tological perseverations. The videogame Never Alone is the quintessential example of how northern culture and environmental issues can be used in a videogame with- out the follies of vestigial colonialist thinking. Augmented Reality (AR) works from the Dirigibles of Denali project by Nathan Shafer and Patrick Lichty, are discussed in these new contexts, with an emphasis on biomes, anthromes, and a new hybrid concept, the infome, which is a digital anthrome. Conclusions drawn are that Indige- nous communities in the circumpolar north need to retain the control over their own infomes, which would include knowledge of their biomes and cultures, and how those are represented by the outside.

Etyka troski rozwija teorię uogólnionej troski poprzez wyjście od naturalnych (biologicznych) praktyk opiekuńczych. Jednak ze względu na jej uwikłanie w naturalizm (stanowisko głoszące, że natura jest źródłem ładu ontologicznego, etycznego i politycznego) efektem
często jest zarówno wąska definicja kobiecości, jak i wąskie rozumienie troski – może ona dotyczyć tylko ludzi. Przyjęcie opieki nad dzieckiem jako paradygmatu sprawia też, że etyka troski powiela reprodukcyjny futuryzm (termin Lee Edelmana) – fantazmatyczne ujęcie
polityczności jako jednolitej wspólnoty ucieleśnianej przez postać Dziecka. By pokazać, że etyka troski nie musi być naturalistyczna, konfrontuję ją z postulatem Donny Haraway, by ograniczyć reprodukcję w imię dbałości o inne niż ludzie istoty, oraz z pojawiającym się
w powieściach Octavii Butler motywem opieki nad dzieckiem, które nie jest ludzkie – „potwornego macierzyństwa” – by zarysować nieantropocentryczną etykę troski.

In the Anthropocene complexity, information and technology play a transcendental role in how we relate to our identity, context and otherness. The already widespread AR (Augmented Reality) and VR (Virtual Reality) technologies allow to play, teach, train, or educate, presenting also the potentiality to make people empathize with other realities and to envision healthier social scenarios. With the aim to define the benefits of applying AR/VR technologies to design in vulnerable communities, this research analyses several cases studies, underlying their effects on social interactions. Since contemporary projects of applications to vulnerable communities are limited, this work studied cases applied to (1) vulnerable groups (The Machine to Be Another, Carne y Arena, and Autism Empathy Tools) and (2) local communities (Within, Mondly Lenguages VR, Spatial, Alspace VR). An analytical comparison between these two kinds of applications shows how the application of these technologies can bring to benefits in terms of empathy, identity and alterity applied to several fields of life: works, leisure, education and sociality. Nevertheless, the research’s results are very clear in underlining how is extremely urgent to define a new narrative to efficiently represent the features of a vulnerable community.

Planetar denken heißt, die Erde als Planeten ernst nehmen: vom Erdkern bis in den interplanetaren Raum, von der Nanosekunde bis zur Tiefenzeit, vom Elementarteilchen bis zur Erdmasse. Stehen Wechselwirkungen zwischen unserem Heimatplaneten und uns im Zentrum, nimmt ein planetares Wissensparadigma Gestalt an. Es geht einher mit der Relationierung menschlicher Existenz im Universum und der Relativierung der anthropozentrischen Sichtweise. So rücken Fragen der Bewohnbarkeit und Gastfreundschaft in den Vordergrund-und die Schaffung neuen Wissens bedeutet stets auch die Schaffung neuer Welten. Dieses Buch spricht alle mit dem Universum und dem Menschen befassten Wissenschaften an.

Vivemos num mundo em ruinas, vivemos no limite das condições de existência, vivemos na
beira da barbarei e ao mesmo tempo desde sempre somos à beira da floresta. A vida é
co-existência, co-evolução e já não podemos nos dar mais o luxo de dizer “floresta” como se
fosse algo externo a nós. Ela não é meio ou em todo caso somos meio junto com ela, somos
continuidade fractal com ela. Isto é, conjugar o verbo “humano” é conjugar um verbo
composto que sempre é “humano-floresta”. Neste par e conglomerado “humano-floresta” se
abre a possibilidade de pensar “entre” e “com”, de pensar o devir de entre-humanidades com
a floresta como multiplicidades e heterogeneidades que da ruina, ainda fazem emergir algum
possível, alguma novidade em meio ao esgotamento. A floresta sempre re-nasce e nos cabe
cuidar de sua potência genética.

Touching impermanence describes the experiential moment in an art encounter when​ one senses the enchanted reality of one's interconnections wit the sentient matterflow​ of existence. All matter in existence is constantly vibrating, changing,​ assembling and evolving into forms and organisms, cycli through decay and​ disintegration, then reforming again with diversity and difference; this is the​ impermanence of sentient matter-flow. Humans are j one form of these reciprocal​ assemblages; we are within and part of sentient matter-flow. We also co-create with​ sentient matter-flow, changing the cycles on micro and macro levels, just as they​ change us. On a macro level human actions have impacted and changed the Earth's​ biosphere, altering polluting sentient matter-flows to the extent that our present​ time period is becoming known as the Anthropocene, the human age of destruction​ an disconnection. There are many efforts to readdress our anthropocentric feelings of​ apathetic disconnection from the Earth; one is found in the arts correlates with my​ practice-led research.​ This doctoral study of sensate experiences of materiality and haptic thinking, which​ provide both maker an audience with direct palpable experience of time, forms a​ specific understanding of touching impermanence. My art processes involve working​ with ta materials such as beeswax; tree branches, stumps and bark; paper; ash;​ rocks; ice; snow; charcoal; light and fungi. Engaging with these materials cocreatively​ involves a methodology of touch, multisensorily following materialities'​ sentient matter-flow. Acting with the material, I am present to th material's own​ sense of time, interactions, agency, histories, layers of interbeing and interconnections​ with surrounding matter. This requires being op to the mysteriousness of materials,​ inviting moments of enchantment within art encounters and the realisation of touching​ impermanence. This thesis investigates my studio practice and works produced,​ alongside related practices of Australian and international artists, by drawing on the​ intersection between New Materialism discourses and Buddhist philosophy to​ address aspects of phenomenology and eco-philosophy in the complexities of these practices and artwork encounters. URI:

Increasingly high-profile research is being undertaken into the socio-environmental challenges associated with the overproduction and consumption of food from animals. Transforming food systems to mitigate climate change and hidden hunger, ensure food security and good health all point to reducing animal-based foods as a key lever. Moving beyond animal-based food systems is a societal grand challenge requiring coordinated international research by the social sciences and humanities. A 'selective openness' to this range of disciplines has been observed within multi-discipline research programmes designed to address societal grand challenges including those concerned with the sustainability of food systems, inhibiting the impact of social sciences and humanities. Further, existing research on animal-based foods within these disciplines is largely dispersed and focused on particular parts of food systems. Inspired by the 'Sutherland Method' this paper discusses the resu...

Antropocen to nie epoka człowieka, to czas zapłaty. To era, w której ludzkość stawi czoła konsekwencjom swej krótkowzroczności, jako że stają się one empirycznie obserwowalne i odczuwalne, stanowiąc zasadnicze zagrożenie (nie tyle dla gatunku, ile dla jego kultury/kultur).

Qui est responsable? Odpowiadają tacy analitycy antropocenu jak Jason W. Moore czy Naomi Klein - kapitalizm. Czyli system. Jednak ostensja zmuszająca do działania musi być zarazem: ogólniejsza i precyzyjniejsza. Dają ją ruchy aktywistyczne, jak Fridays For Future (Młodzieżowy Strajk Klimatyczny), Earth Strike (Strajk dla Ziemi) czy Extinction Rebellion, daję ją Greta Thunberg. Odpowiedzialne są polityka i biznes. A raczej: politycy i menedżerowie. J'Accuse…! Chciałoby się zakrzyknąć, gdyby nie to, że ruchy klimatyczne prócz przywołanej diagnozy akcentują, że winny jest… system. Niech zatem polityk i menedżer (ogólni i konkretni) będą rolami, odgrywanymi zgodnie z systemowym scenariuszem (czy też programem, jak chciałby Bruno Latour). System musi upaść, role muszą zostać zmodyfikowane, the show must go on.

Wiele wskazuje, że za późno jest już na konceptualne propozycje zapobieżenia kryzysowi klimatycznemu/klimatyczno-ekologicznemu/klimatyczno-ekologiczno-społecznemu. Jeśli tak jest, niech propozycja autora odnosi się do sposobów porządkowania świata w/po kryzysie.

Jeśli tym, co łączy politykę i biznes jest skrajnie podporządkowanie funkcjonalistycznemu paradygmatowi osiągania celów, jak sądzi autor, czyli postępowanie według zasad dominującego w życiu publicznym nurtu zarządzania ekonomicznego, rozumianego jako zestaw działań skierowanych na zasoby dla sprawnego i skutecznego realizowania celów organizacji/instytucji (podręcznikowa definicja zarządzania), w którym człowiek stanowi tylko kolejny zasób (“najpierw zyski, potem człowiek”), wypada w duchu starego-dobrego-humanizmu postulować upodmiotowienie człowieka, jako celu samego w sobie (Kant), wobec którego organizacje (biznes) / instytucje (polityka) pełnią rolę służebną, mają zapewniać mu szczęście (“najpierw człowiek, potem zyski”). To czyni zarządzanie humanistyczne (humanistic management). W wystąpieniu jednak autor proponuje pójść krok dalej: należy upodmiotowić w życiu organizacyjno-instytucjonalnym nie tylko człowieka, ale także aktorów pozaludzkich, tych wszystkich INNYCH - zasoby, którym przynależeć powinny: sprawczość (empiria antropocenu bezlitośnie ujawnia ją każdego dnia), i godność. Tak szkicować można zarządzanie posthumanistyczne (“osoby, nie zasoby”).

12th Annual Green Economics Institute Conference  10-12th June 2017
3 Days St Hugh's College, University of Oxford, Keeping Social and Environmental Justice Alive in an age of Tyranny..
Reforming Economics.
Green Finance, Green Investment & Green Economics
Reclaiming The Economy from Privatisers, Fossil Fuellers, Xenophobes and Divide and Rulers.
Keeping social and environmental justice alive in this new age of Barbarism- Post Truth and Post Science

(Un)sustainable cultural practices and initiatives often fall short of their intended, long-term functionalities because of an inherent lack of systemic thinking. It is becoming increasingly evident that the most impending crises humanity faces today  – those that concern the climate, socioeconomics, politics, the environment – cannot be delineated into and treated siloed problems. A critical change in perception is necessary: systems thinking must be elevated to the forefront of our dynamic framework of ideologies, morals, and values. Sustainable development, which is largely fragmented and discontinuous across the globe, is currently suffering from a distinct lack of systemic contextualization. This has ultimately resulted in the genesis of ever-problematic feedback loops of initiatives and technological advancements that only exacerbate problems of capitalistic global extractivism, all while operating under the tricky guise of "sustainable development."

La Fondation Braillard Architectes s’engage au projet d’un cadre bâti sensible et adaptable au rapide changement climatique, garantissant une meilleure gestion des ressources planétaires. Seule une meilleure comprehension de la relation entre architecture, société urbaine et nature pourra nourrir une nouvelle génération de professionnels et experts aptes à mettre en œuvre le développement durable. Avec cet objectif, la Fondation Braillard Architectes et ses partenaires lancent le Programme pluriannuel de recherche et culture The Eco-Century Project® : architecture, ville et paysage au prisme des ressources planétaires. Cette action interdisciplinaire interroge les rapports entre formes, fonctions et valeurs de notre environnement construit à l’égard de la transition ecologique.

Les deltas du Rhône et du Mississippi sont le théâtre d’intenses enjeux écologiques, historiques, industriels, sociologiques, politiques. Territoires intensément hybrides, ces deltas sont emblématiques des enjeux contemporains de la Terre.
De cette enquête au long cours, l’auteur revient avec une série de 31 récits, placés sous le signe d’espèces animales et végétales. Entre théorie et narration, cet ouvrage invente une forme d’écriture originale, attentive aux entrelacs des vivants. Un grand récit des paysages contemporains.