Environmental Realism

This interdisciplinary book challenges current approaches to “environmental problems” that perpetuate flawed but deeply embedded cultural beliefs about the role of science and technology in society. The authors elucidate and interrogate a cultural history of solutionism that typifies expectations that science can, should, and will reduce risk to people and property by containing and controlling biophysical phenomena. Using historical analysis, eco-evolutionary principles, and case studies on floods, radioactive waste, and epidemics, the authors show that perceived solutions to “environmental problems” generate new problems, leading to problem-solution cycles of increasing scope and complexity. The authors encourage readers to challenge the ideology of solutionism by considering the potential of language, social action and new paradigms of sustainability to shape management systems. This book will appeal to scholars in multi- and interdisciplinary fields such as Environment Studies, Environmental Science, Environmental Policy, and Science, Technology, and Society Studies.

Southern Africa, where most of these book chapters originate, has been identified as one of regions of the world most at risk of the consequences of environmental degradation and climate change. At the same time, it is still seeking ways to overcome the century long ravages of colonial and apartheid impositions of structural and epistemic violence. Research deliberations and applied research case studies in environmental education and activism from this region provide an emerging contextualized engagement that is related to a wider internationally articulated quest to achieve social-ecological justice, resilience and sustainability through educational interventions. This book introduces a decade of mainly southern African critical realist environmental education research and thinking that asks the question: "How can we facilitate learning processes that will lead to the flourishing of the Earth’s people and ecosystems in more socially just ways?" The environmental education research topics represented in this book are wide-ranging. However, they all exhibit the common theme of social justice and wanting to create change towards a better future. All the authors have used critical realist or critical realist-influenced research methodologies. Offering contributions from a small but growing community of researchers working with critical realism in the global South, this book will be of interest to students, scholars and practitioners in the areas of environmental education, sustainability, development and the philosophy of critical realism in general.

A spectre is haunting humanity: the spectre of a reality that will outwit and, in the end, bury us. "The Anthropocene," or The Human Era, is an attempt to name our geological fate - that we will one day disappear into the layer-cake of Earth's geology - while highlighting humanity in the starring role of today's Earthly drama. In Shadowing the Anthropocene, Adrian Ivakhiv proposes an ecological realism that takes as its starting point humanity's eventual demise. The only question for a realist today, he suggests, is what to do now and what quality of compost to leave behind with our burial. The book engages with the challenges of the Anthropocene and with a series of philosophical efforts to address them, including those of Slavoj Zizek and Charles Taylor, Graham Harman and Timothy Morton, Isabelle Stengers and Bruno Latour, and William Connolly and Jane Bennett. Along the way, there are volcanic eruptions and revolutions, ant cities and dog parks, data clouds and space junk, pagan gods and sacrificial altars, dark flow, souls (of things), and jazz. Ivakhiv draws from centuries old process-relational thinking that hearkens back to Daoist and Buddhist sages, but gains incisive re-invigoration in the philosophies of Charles Sanders Peirce and Alfred North Whitehead. He translates those insights into practices of "engaged Anthropocenic bodymindfulness" - aesthetic, ethical, and ecological practices for living in the shadow of the Anthropocene.

Climate and Crises: Magical Realism as Environmental Discourse makes a dual intervention in both world literature and ecocriticism by examining magical realism as an international style of writing that has long-standing links with environmental literature. The book argues that, in the era of climate change when humans are facing the prospect of species extinction, new ideas and new forms of expression are required to address what the novelist Amitav Gosh calls a "crisis of imagination." Magical realism enables writers to portray alternative intellectual paradigms, ontologies and epistemologies that typically contest the scientific rationalism derived from the European Enlightenment, and the exploitation of natural resources associated with both capitalism and imperialism. Climate and Crises explores the overlaps between magical realism and environmental literature, including their respective transgressive natures that dismantle binaries (such as human and non-human), a shared biocentric perspective that focuses on the inter-connectedness of all things in the universe, and, frequently, a critique of postcolonial legacies in formerly colonised territories. The book also challenges conventional conceptions of magical realism, arguing they are often influenced by a geographic bias in the construction of the orthodox global canon, and instead examines contemporary fiction from Asia (including China) and Australasia, two regions that have been largely neglected by scholarship of the narrative mode. As a result, the monograph modifies and expands our ideas of what magical realist fiction is.

This book sets forth a new research agenda for climate theory and aesthetics for the age of the Anthropocene. It explores the challenge of representing and conceptualizing climate in the era of climate change. In the Anthropocene when geologic conditions and processes are primarily shaped by human activity, climate indicates not only atmospheric forces but the gamut of human activity that shape these forces. It includes the fuels we use, the lifestyles we cultivate, the industrial infrastructures and supply chains we build, and together these point to the possible futures we may encounter. This book demonstrates how every weather event constitutes the climatic forces that are as much social, cultural, and economic as they are environmental, natural, and physical. By foregrounding this fundamental insight, it intervenes in the well-established political and scientific discourses of climate change by identifying and exploring emergent aesthetic practices and the conceptual project of mediating the various forces embedded in climate. This book is the first to sustain a theoretical and analytical engagement with the category of realism in the context of anthropogenic climate change, to capture climate’s capacity to express embedded histories, and to map the formal strategies of representation that have turned climate into cultural content.

In the world’s most developed democracies, anxiety about the future of democracy is palpable. The tension between moral aspiration and moral despair has reached a point of crisis. Christian realism arose during a similar time of crisis, when Reinhold Niebuhr used the insights of the Christian tradition to interpret the clash between democracy and totalitarianism. Beginning with Robin Lovin’s account of Christian realism as a nuanced blend of theological, moral, and political realisms, The Future of Christian Realism addresses fundamental topics in theology, ethics, and politics. The contributors come from different traditions, span five continents, and together present a case for the continuing relevance of Christian realism. By paying close attention to many of the most pressing moral challenges facing societies today, the authors illustrate and evaluate the enduring relevance of Christian realism.

A spectre is haunting humanity: the spectre of a reality that will outwit and, in the end, bury us. "The Anthropocene," or The Human Era, is an attempt to name our geological fate - that we will one day disappear into the layer-cake of Earth's geology - while highlighting humanity in the starring role of today's Earthly drama. In Shadowing the Anthropocene, Adrian Ivakhiv proposes an ecological realism that takes as its starting point humanity's eventual demise. The only question for a realist today, he suggests, is what to do now and what quality of compost to leave behind with our burial. The book engages with the challenges of the Anthropocene and with a series of philosophical efforts to address them, including those of Slavoj Zizek and Charles Taylor, Graham Harman and Timothy Morton, Isabelle Stengers and Bruno Latour, and William Connolly and Jane Bennett. Along the way, there are volcanic eruptions and revolutions, ant cities and dog parks, data clouds and space junk, pagan gods and sacrificial altars, dark flow, souls (of things), and jazz. Ivakhiv draws from centuries old process-relational thinking that hearkens back to Daoist and Buddhist sages, but gains incisive re-invigoration in the philosophies of Charles Sanders Peirce and Alfred North Whitehead. He translates those insights into practices of "engaged Anthropocenic bodymindfulness" - aesthetic, ethical, and ecological practices for living in the shadow of the Anthropocene.

This book throws light onto the nature and causes of three different but strongly interconnected crises in contemporary societies worldwide: an economic crisis, an ecological crisis and a normative (moral and political) crisis. These crises are reflected in the profoundly inequitable distribution of wealth, resources and life opportunities around the world. If we follow the causal roots of these crises, we are led back to an inherent dynamic in the capitalist economic system itself, discursively expressed as neoclassical, mainstream economics. For instance, by conflating human needs with market demand, mainstream economics disregards the needs of those who do not have sufficient purchasing power, as well as any needs that cannot be quantified or monetised in some way. Mainstream economics also ignores the notion of natural limits. Furthermore, it seems that everything that is quantifiable is potentially for sale and this results in the substitution of nature, indigenous cultural traditions and various life forms with commodities and ‘human capital’. The latter is defined as the skills instrumental for continual economic growth. Besides critiquing the academic discipline of economics, this book also points to a number of dysfunctional and crisis-prone structures and practices of substantive economic life. It will be of interest to students and scholars working in philosophy, economics and environmental studies.