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By Simon Hailwood

Many environmental scientists, students and activists characterise our state of affairs as considered one of alienation from nature, yet this thought can simply appear meaningless or irrational. during this e-book, Simon Hailwood seriously analyses the belief of alienation from nature and argues that it may be an invaluable concept whilst understood pluralistically. He distinguishes various senses of alienation from nature referring to varied environmental contexts and matters, and attracts upon more than a few philosophical and environmental rules and subject matters together with pragmatism, eco-phenomenology, weather switch, ecological justice, Marxism and demanding concept. His novel viewpoint exhibits that diversified environmental issues - either anthropocentric either anthropocentric and nonanthropocentric - can dovetail, instead of compete with, one another, and that our alienation from nature needn't be anything to be regretted or triumph over. His publication will curiosity a vast readership in environmental philosophy and ethics, political philosophy, geography and environmental experiences.

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Sample text

For the Marxist, reification of social labour products as naturally given (ignorance as to their social origin) either constitutes or generates estrangement. But these accounts either focus on the humanized landscape (labour products) or tend to reduce nature to humanized landscape (the unity of Spirit and Nature within Absolute Idealism), or concern our relationship 1 As Paul tells the Ephesians (4:17–18): ‘This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind.

This suggestion may seem strange, for we are used to seeing alienation mentioned in a wholly negative light, as a pure loss; something to be avoided, overcome or at least as absent under ideal conditions, in favour of a self- – or socially – possessed unified wholeness. Consider estrangement. The understanding of alienation in political, and perhaps most philosophical, contexts has been shaped most profoundly by the work of Marx, adapting that of Hegel. But it is worth remembering that talk of alienation long preceded Marx or Hegel (or indeed Rousseau).

Not faulty pipes, taps or drains, of course, but troublesome conceptual schemes, models and metaphors that need to be ‘dug up’ and adjusted or replaced (Midgley 1996b). Val Plumwood’s general eco-feminist critique of the pernicious dualisms pervading traditional Western thought has this orientation (Plumwood 1993); as do Lynn White’s infamous critique of Judaeo Christian theology (White 1967) and the deep ecology critique of philosophical atomism. Consider also Mick Smith’s recent critique of ‘ecological sovereignty in all its many disguises’.

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