Search Results (60)

This article explores the ecological crisis as a multidimensional phenomenon that engages humanity at an existential and therefore philosophical level. Starting from the recognition of the authentic human condition, as that of a being deeply rooted in an ecosystem whose balance sustains its well-being, it argues for moving beyond the anthropocentric fallacy that has driven humankind to pursue its dream of Promethean domination. Rather, the complex nature of the human being, at once biological and cultural, carries a message of universal solidarity. In ignoring this message, humanity has betrayed its true identity: that of a steward of life understood in its universal dimension. As a conscious part of nature, humanity is entrusted with caring for it, adopting a more-than-human ethics grounded in respect and love for the relationships that connect all things within the web of life. This calls for revisiting the anthropological question through a systemic lens, opening onto an alternative epistemological and ontological perspective, one that allows us to rethink humanity’s relationship with the entire ecosphere and imagine a different way of co-dwelling on Earth. Full article

Debates concerning the Nature of Science (NoS) have increasingly acknowledged its epistemic, cultural, ethical, and social dimensions. Recent scholarship has further foregrounded issues of equity, identity, and justice within science education. While these developments represent significant progress, this article argues that dominant conceptualisations of NoS remain fundamentally anthropocentric and insufficiently responsive to the ecological crises that define the Anthropocene. Drawing on Earth System Science, eco-centric theory, post-human theory and Indigenous and local knowledges, this paper proposes a planetary-conscious reconceptualisation of NoS. This framework retains the methodological rigour and evidential standards of Western science while expanding epistemic boundaries to include relational, place-based, and intergenerational ways of knowing. We argue that eco-centric and post-human theoretical frameworks offer essential pedagogical approaches for supporting young people to develop deeper connections with nature, fostering care-based relationships with the more-than-human world, and building resilience for sustainable futures. Such a reconceptualisation is necessary not only for scientific literacy but for the protection and enhancement of planetary health. Implications for curriculum, pedagogy, and teacher education are discussed, with particular attention to primary science education. Full article

This article advances a transdisciplinary framework for planetary health education grounded in multispecies responsibility and Indigenous relational ontologies. Addressing the limitations of anthropocentric environmental paradigms, the paper proposes an expanded Stratified Relational Responsibility Model integrating ethical, ecological, and neurobiological dimensions of human–more-than-human relations. The framework bridges insights from environmental ethics, anthropology, and affective neuroscience to examine how relational awareness, emotional regulation, and embodied cognition shape pro-environmental behavior. Four pedagogical pillars are introduced to support behavioral transformation, emphasizing relational perception, affective attunement, ethical reflexivity, and collective responsibility. The article further discusses implementation challenges within Western educational contexts and highlights the need for culturally responsive adaptation. By situating human agency within multispecies networks, the model contributes to ongoing debates in planetary health and sustainability education, offering a theoretically robust and practically oriented approach to fostering ecological responsibility. Full article

Through the combined lenses of ecofeminism, masculinity studies, and critical animal studies, this article examines the cultural functions of animal metamorphosis in two Walt Disney animated feature films, Beauty and the Beast and The Princess and the Frog. It argues that animality operates as a narrative and symbolic space in which dominant gender norms and human–animal hierarchies are temporarily destabilized and reconfigured. Drawing on film analysis, this study shows how the animal figure enables the emergence of alternative masculinities—sensitive, relational, and ecologically attuned—while simultaneously exposing the structural limits of this apparent subversion. Although these films challenge toxic masculinity and propose more egalitarian interspecific relationships, their narrative resolutions ultimately reinstate anthropocentric and heteronormative frameworks by reasserting human centrality and normative romantic closure. By situating Disney’s representations within broader Western dualistic logics of domination (culture/nature, masculine/feminine, human/animal), I demonstrate that animality functions less as an autonomous mode of existence than as a transitional narrative device facilitating human self-transformation. In doing so, this article contributes to current discussions on how culturally mediated representations of animals shape human social imaginaries, ethical frameworks, and understandings of interspecies relationships. Full article

As artificial intelligence (AI) as a technology becomes ever more pervasive in a wide range of human endeavor, from highly specialized technological and scientific applications to mass-market generative AI ‘consumed’ by the public, the question arises whether, over time, artificial intelligence could become cultural beings and, by extension, could develop a heritage of their own. This paper reopens a 2007 examination of whether future sentient robots, autonomous systems, or AI would possess culture, exercise cultural heritage and what conditions need to be met to reach that point. Based on two ‘conversations’ with two generative AI models, ChatGPT4.5 and DeepSeek R1, that examine the models’ ‘understanding’ of culture and heritage, we explored the various thematic and content connections these models make. This paper demonstrates the conditions, technological, attitudinal and societal that are required to allow for an AI culture to develop. That culture will look very different from that maintained by humans and will be based on very different, currently unknowable, value sets. This paper is novel, as it expands the conceptual framework of how we understand heritage from an anthropocentric perspective to one that includes non-human, ‘artificial’ intelligence now and in the future. Full article

The intricate relationships between humans and animals have long shaped philosophical, cultural and scientific inquiry. This narrative review examines evolving conceptions of animal consciousness, agency and sentience within broader historical, ethical and epistemological contexts. Drawing on philosophy, ethology, neuroscience, psychology and animal studies, it critically engages debates on anthropocentrism, cognitive ethology, moral considerability and relational ontology. By tracing the shift from mechanistic models of animality to embodied and affective accounts of consciousness, the analysis highlights how contemporary scholarship destabilises traditional forms of human exceptionalism. Building on this interdisciplinary synthesis, the article advances a symbiotic humanist orientation that integrates evolutionary continuity with multidimensional models of consciousness and differentiated normative responsibility. The argument culminates in the articulation of a Stratified Relational Responsibility Model (SRRM), which reconciles ontological continuity with asymmetrical accountability. Within this framework, shared evolutionary conditions ground moral considerability, while the emergence of reflexive and institutional normativity intensifies human ethical obligation. The model offers a non-anthropocentric yet normatively robust account of human–animal relations, situating human distinctiveness not in metaphysical superiority but in heightened responsibility within multispecies ecological systems. Full article

In the face of escalating ecological crises, this study explores the ecological wisdom embedded in Laozi’s concept of “Dao” and Ralph Waldo Emerson’s belief in the “Over-Soul,” conducting a systematic comparative analysis of their views on nature within the framework of ecological religion. Laozi’s “Dao” serves as the cornerstone of Daoist thought, emphasizing the unity of heaven, earth, and humans as the origin and governing law of the universe. It advocates “Dao follows nature” (道法自然), urging humans to relinquish excessive interference and utilitarian desires, humbly integrating into nature’s inherent rhythms for harmonious coexistence while inspiring reverence for nature’s sacredness and inherent worth. Emerson’s “Over-Soul,” central to New England Transcendentalism, posits a universal spirit permeating all existence, with nature as its outward manifestation and symbolic expression of the divine. Through direct engagement with nature, individuals access spiritual elevation, moral insight, and reverence for all life forms. Despite distinct cultural origins, both Laozi and Emerson sacralize nature, foster opposition to anthropocentric exploitation, and envision harmonious human–nature relations—albeit through different pathways: Wuwei and surrender for Laozi; intuitive communion for Emerson. While their metaphysical visions do not fully align with modern ecocentric notions of objective intrinsic value (as articulated in contemporary environmental ethics), they offer profound resources for reverent coexistence. This comparative study deepens cross-cultural understanding of ecological wisdom, challenging modernity’s instrumental worldview and providing philosophical insights for constructing a rational, reverent ecological ethic. By bridging Eastern and Western mystical traditions, it highlights their shared potential to inspire sustainable development, spiritual renewal, and a transformative shift toward coexistence with the non-human world. Full article

Hydroelectric power projects were an integral part of twentieth-century postcolonial modernisation in Ireland. In 1925, the Cumann na nGaedheal government began the Shannon Scheme, which created the then-largest dam in Europe at Ardnacrusha. Hydroelectric power stations have since emerged across Ireland, from Poulaphouca and Ballyshannon to Inniscarra and Carrigadrohid. Despite the importance of hydropower in shaping Irish environments, ecocritical scholars like Matthew Henry and Sharae Deckard have shown that depictions of hydropower are generally understudied in the environmental and energy humanities and in Irish studies. This article traces twentieth-century hydroelectric power projects in Ireland through three plays: Denis Johnston’s The Moon in the Yellow River (1931), Frank Harvey’s Farewell to Every White Cascade (1958), and Conor McPherson’s The Weir (1997). Depictions of hydropower in these stage and radio dramas reveal an ongoing cultural awareness of one of modernity’s more insidious pollutants, namely, noise pollution. Exploring sound elements in representations of hydropower across diverse media and genres requires grappling with the legacy of colonialism on material environments in technocratic solutions to postcolonial national development and to planetary crises like climate change. Using postcolonial ecocritical and ecomedia studies lenses, this article analyses aural environments in Johnston, Harvey, and McPherson’s plays to elucidate intersections of medium, energy extraction, and hydropower that continue to resonate across Ireland. Besides providing historical insight into changing relationships with material environments, these plays also expose environmental and multispecies injustices caused by energy extraction projects on Ireland’s rivers. The aural environments in these plays also raise questions about what kind of modernisation and infrastructure projects would support multispecies modernities for more just and decolonial futures. Ultimately, this article demonstrates how these twentieth-century literary representations of hydroelectric energy extraction imagine alternative possibilities to anthropocentric modernisation through attending to multisensory and multispecies attachments to place. Full article

What determines whether the public favors anthropocentric or biocentric signage in urban contexts? We conceptualize signage not only as a communicative device but also as a governance instrument that encodes environmental values into urban spaces. We study a city-level case of human–wildlife coexistence involving wild boars in Mount Carmel and Nesher (Israel) using a public opinion survey of residents (N = 405) and an operationalization that combines open-ended coding of the proposed sign content with structured items on sign design preferences. Analyses (correlations and regression models with mediation and moderation tests) indicate that higher perceived harm is associated with stronger anthropocentric preferences; this relationship is partly transmitted via support for local environmental morality policies and is conditioned by political ideology. These findings collectively show that socio-cultural stability, perceived harm, and political worldview jointly shape whether residents endorse signage that emphasizes human safety or ecological coexistence. Design choices also align with the spectrum: biocentric preferences co-occur with instructional/informational content, softer color palettes, family-oriented iconography, and humorous tones. By empirically operationalizing signage preference and linking it to socio-cultural and political drivers, this study clarifies how “design governance” can shape human–wildlife interactions. By demonstrating how governance instruments such as signage reflect deeper social, environmental, and political dynamics, this study advances our theoretical understanding of “design governance” and its role in urban sustainability. We discuss practical implications for municipalities seeking to foster coexistence through clear, behaviorally informed signage. Full article

Researchers observed that even if one’s environmental concern was high, people would delegate others to take responsibility for climate change mitigation and undertake sustainable actions. In this study, we explored how citizens of different countries in Central Europe, Central Asia, and the Middle East perceived responsibility for mitigating and reducing climate change consequences of various collective and individual agents. Also, we asked about the role of cultural values, environmental worldviews, and beliefs in the intractability of climate change in the prediction of the responsibility distribution. The total sample consisted of n = 1267 participants from Belarus, Lithuania, Poland, the United Arab Emirates, and Uzbekistan. We created the list of 11 collective and individual entities as accountable for mitigation and sustainable activities. We used the Collindex scale to measure collectivistic and individualistic values, the NEP scale to measure anthropocentric and ecocentric worldviews, and two questions concerning the intractability beliefs. Results showed that participants attributed more responsibility to collective agents than to individuals across countries. The predictors’ patterns indicated that ecocentric worldviews consistently increased perceived responsibility of both collective and individual actors, whereas anthropocentrism reduced the attribution of collectives’ responsibility. Collectivistic values appeared to foster greater expectations of individuals. Also, differences between national samples were observed. Full article

Media shape and reflect social imaginaries, influencing collective beliefs, norms, and aspirations. Video games and films frequently depict themes like urbanization, dystopian futures, and resource-driven expansion, often envisioning humanity colonizing new planets after depleting Earth’s resources. Such narratives risk reinforcing exploitative attitudes toward the environment, extending them to new frontiers. Research has shown that media, especially video games, influence societal perceptions and shape future possibilities. While largely reflecting anthropocentric worldviews, these media also have the potential to promote ecocentric perspectives. In the context of biodiversity loss and planetary imbalance, media’s role in fostering non-anthropocentric values is crucial. This study introduces the Non-Anthropocentric Media Evaluation Questionnaire (NAMEQ), a tool designed to help media producers assess whether their work aligns with ecocentric principles, and to support academic researchers and students in the study and analysis of media from a biocentric perspective. Applying this framework to 138 widely distributed video games and films reveals a strong dominance of anthropocentric narratives. While some works incorporate ecocentric themes, they remain inconsistent. The findings underscore the need for a more deliberate and coherent representation of bio-centric values in media, advocating for a shift in cultural narratives toward perspectives that recognize and respect the intrinsic value of the non-human world. Full article

Walter Henry Medhurst’s translation of The Shoo King (尚書/書經) represents the first complete English rendering of this classic Chinese text. However, limited attention has been given to how Medhurst navigated the tension between Confucian thought in The Shoo King and his own religious beliefs, as well as his treatment of this tension in comparison to James Legge, Joseph de Prémare, Walter Gorn Old, and his interpretation in contrast to Cai Shen’s annotated edition of The Shoo King. This study adopts a “history of the book” approach to examine how Medhurst, as a Protestant missionary, translated key Confucian anthropocentric concepts, including “Ren” (仁), the Doctrine of Mind-Nature, people-centered governance, and religious ideas related to the divine. Through extensive textual analysis and comparison with other scholars’ translations, this study finds that Medhurst adhered to the principle of textual fidelity, striving to minimize the interference of his religious stance with the original meaning of Confucian philosophy. His translation of terms varied according to the context, especially reflecting the shift in The Shoo King from the idea of “Heaven’s mandate is inviolable” to “Heaven is not trustworthy.” Additionally, he enhanced the communication of the original text’s meanings through paratextual elements such as illustrations and footnotes, while retaining Cai Shen’s historical background interpretations and significantly reducing the philological commentary, presenting a “concise and focused” annotation approach. These findings highlight Medhurst’s unique contribution to the cross-cultural transmission of the Confucian canonical text. Full article

In this paper, we reflect on difficulties connected with transitioning from one spiritual tradition to another. We consider Western New Animism, sometimes proposed as a remedy to the exploitative and anthropocentric values typical of Western Modernity. New Animism hopes to provide a framework for resilient, pro-environmental attitudes and practices. Referring to Wittgenstein’s reflections on religion, magic and culture, as well as the work of Peter Winch, we argue that the possibility of embracing another form of spirituality depends on one’s ability to see a ‘depth’ in it. However, a conversion always has an element of the unpredictable, as we never know in advance what awaits us on the other side. This creates problems for purely pragmatically oriented suggestions to adopt an animist worldview. Full article

This article explores Greco-Roman mythology through the lens of ecocriticism, focusing on how sacred landscapes and natural elements were imagined as animate, divine, and morally instructive forces. In ancient Mediterranean cultures, nature was not merely a passive setting for human action but a dynamic presence—rivers that judged, groves that punished, and mountains that sheltered or revealed. Texts such as Ovid’s Metamorphoses, Virgil’s Georgics, and Homer’s epics present nature as both sacred and sentient, often intervening in human affairs through transformation, vengeance, or protection. Forests, springs, and coastlines functioned as thresholds between human and divine, civilization and wilderness, mortal and eternal. By analyzing these representations, this article reveals a rich tradition in which nature teaches, punishes, guides, and transforms, long before ecological consciousness became a formalized discipline. Drawing connections between classical literary landscapes and contemporary environmental concerns, the article argues that myth can inform today’s ecological imagination, offering an alternative to extractive, anthropocentric paradigms. Recovering the reverence and narrative agency once granted to nature in classical thought may help us rethink our ethical relationship with the environment in the age of climate crisis. Full article

Environmental challenges have become essential to study in today’s world because of the technical advancements and human achievements that have promoted an overestimation of human capabilities. This study explores the evolving relationship between humanity and nature through the lens of Catholic Church teachings, particularly the Laudato Si’ encyclical call for an “ecological conversion” (LS). It traces the historical transition from anthropocentrism to an ecological consciousness, examining theological perspectives and contemporary environmental ethics. A key focus is the role of liberation theology in shaping environmental justice. Key themes include the transition from anthropocentrism to a more comprehensive understanding of human–nature interactions, as well as the impact of liberation theology on environmental justice. Grounded in a qualitative research approach, this study investigates the potential of educational programs in Lebanon’s unique socio-cultural context to foster ethical and sustainable environmental practices. Through thematic analysis, this research highlights the concept of ecological conversion—a transformative shift in lifestyle and spirituality rooted in the principles of integral ecology. The findings show that educational initiatives based on Catholic Church teachings can successfully promote environmental stewardship and social justice. This article contributes to the discussion of environmental ethics by emphasizing the significance of an ecumenical and holistic approach, advocating for a synergy of spiritual beliefs and practical activities to confront the ecological issue. It concludes that achieving lasting environmental transformation requires collaboration, solidarity, and a collective commitment to the common good. Full article