Merleau-Ponty and Environmental Philosophy: Dwelling on the Landscapes of Thought (Suny Series in the Philosophy of the Social Sciences)
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This richly diverse collection looks at the contemporary relevance of the philosophy of Maurice Merleau-Ponty to environmental issues and builds a coherent philosophical ecology based on his thought. The contributors describe and analyze relations within the natural world by focusing on the centrality of relations in Merleau-Ponty s work; his concept of the bond between humanity and nature; and his novel philosophies of perception, embodiment, and wild Being. Eco-phenomenologies of living places such as Central Park in New York City, Midwestern farmlands, and communal household dwellings of Pacific Northwest Coast people are closely examined. The contributors also explore Merleau-Ponty s philosophy for environmental ethics and develop notions such as vital values, somatic empathy, and interspecies sociality."
responses to climate change, it is nonetheless possible for intelligent and thoughtful people to disagree about both the seriousness of the threat and the scope and timing of the appropriate response. More to the point, while denial may seem irrational from an objectivist point of view, it may be that our lived experience of the threat of global climate change gives it what might be called “plausible deniability.” From the point of view of everyday life in the world, all threats are not equal.
This is attributed to the loss of their “ecological niches or homes—hedgerows, heaths, ponds, meadows, moors and marshes—[that] have been eroded by the intensive use of agri-chemicals and pesticides which have decimated their food supply” (ibid.). A destruction of places has meant a loss of the songs that demarcated—and celebrated—these places. Place is thus a key: if its edges are eroded, then the place-specific activities that occur in its midst will no longer be supported and will drift or die
should be kept for more curvaceous and winding paths and roads. 21. The “Forever Wild” portions were introduced in the northwest part of the Park within the last few decades; they were not part of the Olmsted and Vaux design. They are thus “more an acknowledgement of current sensibilities than of the original aesthetics of Olmsted and Vaux” (Christina Maile, communication of 9/15/02). But the original design nevertheless allowed for this contemporary development: that, too, is intrinsic to the
insufficient to convey the idea that signs are vehicles of signification or meaning: Signs are meaningful not because they act causally on us like environmental stimuli, but because they are taken by us to mean something. As with Merleau-Ponty, this is not to deny that causal relations exist in the physical world for example, the physical, causal relation between fire and smoke. This dyadic relation is acknowledged and is said to constitute the “ground” of the sign. The “ground” of the sign
Electronic version dated 10 June 1997: http://www.ento.vt.edu/~sharov/biosem/txt/tosemiot.html, accessed 4 June 2002. This is a short version of the paper: Sharov, A. A. 1998. “From Cybernetics to Semiotics in Biology” Semiotica 120: 403–419. PART TWO Embodiment, Sociality, and Ecological Values This page intentionally left blank. 8 Earth in Eclipse David Abram There is another world, but it is in this one. —Paul Eluard Merleau-Ponty’s writings enact a steadily renewed resuscitation of