Search Results (335)

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

Cognition and intelligence are central concepts in cognitive science, biology, philosophy of mind, and artificial intelligence, yet these disciplines offer conflicting accounts of what each of them means and how the two notions are related. In many accounts the two notions are used interchangeably, while in others intelligence is defined independently of cognitive processes. Dominant human-centered traditions identify cognition with mental processes associated with brains, whereas life-centered perspectives attribute cognitive capacities to all living systems. This article proposes a relational, life-centered, info-computational framework in which cognition is the ongoing autopoietic and sense-making organization of living systems, while intelligence is the degree of competence with which such organization achieves goal-directed problem solving under novelty, perturbation, and uncertainty. Cognition exists in degrees across living systems, from basal cellular sensing and regulation to increasingly complex cognitive organizations, while intelligence correspondingly appears in degrees in the ability to solve cognitive problems. Current artificial systems can exhibit engineered or derivative intelligence and may implement cognition-like functions, but they are not cognitive in the biological sense. The resulting framework clarifies how human-centered, life-centered, computational, and artificial intelligence can be related. Full article

The problem of meaning in an apparently indifferent universe has long been a central concern of existential philosophy. Classical existentialism addressed this question by emphasizing human freedom, responsibility, and the creation of meaning in the absence of transcendental guarantees, yet it largely remained framed within an anthropocentric horizon. This article introduces the concept of cosmic existentialism as a philosophical framework that situates human existence within the broader context of a scientifically understood cosmos. Through conceptual philosophical analysis, the paper reinterprets key existential categories such as angst, authenticity, and freedom in light of contemporary cosmological perspectives. Within this framework, the indifference of the universe is interpreted as a fundamental existential condition within the cosmological framework adopted in this study that reveals the fragility and contingency of human life. The analysis suggests that recognizing humanity’s lack of cosmic privilege does not lead to nihilism but instead allows meaning to be interpreted as a local, finite, and relational phenomenon. Cosmic existentialism therefore offers a philosophical perspective that integrates existential reflection with modern cosmological understanding and provides a framework for thinking about human existence within an indifferent universe. This standpoint is articulated through several principles, including cosmic indifference, the existential locality of meaning, and the contingency of human existence within the cosmos. Rather than emphasizing the scale of the universe itself, the present analysis suggests that the philosophical significance of cosmology lies in the removal of any privileged standpoint from which human existence can be interpreted. Full article

The aim of this study is to determine teachers’ views on integrating sustainable artificial intelligence use into classroom teaching processes. The study was conducted using a qualitative research approach and adopted a case study design. The study group consisted of 38 teachers who were selected using maximum diversity sampling, who currently use AI, and who participated in a 4-week structured “Sustainable AI Training Program.” To ensure methodological triangulation, data were collected through semi-structured interviews, researcher diaries, and participant diaries and analyzed using inductive thematic content analysis. According to the analysis results, some findings reveal that teachers considered filtering AI tools through a pedagogical filter centered around the question “Is it really necessary?” rather than using them directly and intensively. Furthermore, digital minimalism was adopted in classroom practices, along with the use of a single, optimized prompt instead of trial-and-error queries, the practice of archiving and reusing generated content, and a shift toward low-tech alternatives. It was determined that teachers would adopt digital minimalism in classroom practices, aiming to serve as role models for sustainable use by bringing the hidden environmental costs of technology into the learning process and fostering eco-digital citizenship awareness among students. Consequently, AI integration has evolved from a technical decision into a pedagogical redesign process encompassing ethical and ecological dimensions. Full article

Epistemology remains tacitly anthropocentric: it treats knowledge as something produced and validated through human cognitive capacities such as understanding, intuition, and transparent justification. Yet contemporary science and artificial intelligence increasingly depend on non-human systems that generate mathematically valid results, empirically successful models, and operationally reliable inferences that no human can fully survey or interpret. This article develops xenoepistemics, a structural theory of non-anthropocentric knowledge. The central claim is that epistemic evaluation must be reformulated in terms of system-level properties—reliability, robustness, counterfactual sensitivity, and domain transfer—rather than mentalistic notions such as belief or understanding. I offer (i) a definition of xenoepistemic systems as systems that track structure in a target domain without requiring human-style semantic access; (ii) a minimal account of epistemic agency without minds that avoids trivialization; and (iii) a non-circular trust framework that distinguishes empirical success from epistemic legitimacy using independent validation regimes. This paper addresses a reflexive worry—that a human-authored theory cannot dethrone human epistemology—by separating standpoint from object: xenoepistemics is articulated by humans but is not about human cognition. I discuss the pragmatic value of xenoepistemic knowledge production, the limits of independent verification for opaque systems, domain-relative thresholds for xenoepistemic authority, and the problem of constitutionally human-inaccessible knowledge. Finally, I diagnose and formalize the Marcusian regress paradox: recurrent goalpost-shifting, whereby every machine competence is reclassified as irrelevant once achieved. Xenoepistemics reframes this debate by treating non-human knowledge as a present reality requiring new norms, not as a future curiosity. Full article

Scholars across disciplines are urging a rethinking of human–nature relationships beyond anthropocentrism, but these ideas remain difficult to convey to broader audiences and to implement in environmental management practices. This study analyses the design and performance of a serious game (used in 12 sessions with 99 participants in total) developed to encourage participants to reflect on modes of attention and relationships with non-humans in an everyday environment. The game draws on storytelling and art-based approaches to guide players through a thought experiment in which humans and non-humans can gradually communicate and coordinate. A series of game features have been designed to challenge players’ perception of ownership, stakeholders and agency beyond humans. In the sessions played, players initially competed against each other. The revelation, throughout the game, of non-humans’ presence in the landscape, and among the game’s characters themselves, led players to cooperate. Yet they mostly cooperated among human characters to address the needs of non-humans, but they rarely engaged directly with the non-human characters themselves through voluntary interactions. Engaging participants to act as, and interact with, non-humans through role-play allows questioning established interpretations and power dynamics in land or resource management. It offers an imaginative yet embodied experience for exploring what happens if non-humans are treated as active partners with whom we can directly communicate and coordinate to address environmental challenges. Full article

The study reconsiders the architectural production associated with Russian Suprematism (which was speaking of “the supremacy of pure artistic sensation” rather than the veritable figurative depiction of real-life subjects) in the early Soviet period as a coherent and conceptually rigorous mode of speculative world-making rather than as a marginal or unrealized appendix to avant-garde art history and theory. By examining the architectural propositions articulated by Kazimir Malevich and then elaborated by his younger colleagues Lazar Khidekel, Ilya Chashnik, and Nikolai Suetin, the study advances the claim that Russian Suprematist architecture constituted an epistemic experiment aimed at redefining the very ontological premises of architecture. Far from functioning as a mere transposition of abstract pictorial language into three-dimensional form, Suprematist planits, architectons, and aerocentric projects operated as instruments for thinking spatiality beyond terrestrial gravity, anthropocentric utility, and historical typology. Situating these projects within the intellectual horizon of Russian cosmism and early aerospace thought, the article demonstrates how Suprematist architecture intersected with contemporary philosophical, scientific, and technological discourses that envisioned humanity’s active participation in the reorganization of cosmic space. The architectural imagination of Suprematism emerges here as inseparable from broader debates on excitation, non-objectivity, transformation of matter, and the reconfiguration of human corporeality. Through close analysis of formal strategies, pedagogical frameworks, and theoretical writings, the paper reveals the internal plurality of avant-garde Suprematist architectural inquiry, ranging from ecological proto-urbanism and hovering settlements to magnetic and cruciform spatial systems. Ultimately, the paper argues that the historical non-realization of these projects should not be interpreted as a failure but as an intrinsic feature of their speculative methodology. Suprematist architecture is thus redefined as an anticipatory practice whose unresolved propositions continue to resonate with contemporary discussions on space habitation, planetary design, ecological responsibility, and post-human architectural thought, challenging inherited assumptions about the scope and function of architecture as such. 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

The term “plant awareness disparity”, also referred to as “lack of plant awareness”, describes a tendency for individuals to overlook and underestimate plants, especially compared to animals. This phenomenon is still referred to in parts of the literature as “plant blindness”, a term increasingly replaced due to its ableist connotations, which was introduced to capture the idea that people often fail to notice plants in their surroundings or recognize their significance for environmental sustainability and human well-being. Research has shown that this lack of awareness manifests in several interconnected ways, including: (a) failure to notice plants in everyday environments, (b) limited understanding of fundamental concepts in plant biology and ecology, (c) a tendency to undervalue or misunderstand the unique biological features of plants—such as their growth patterns, physiological processes, and adaptive strategies—and (d) the perception of plants as less complex than or inferior to animals. Plant awareness disparity has been linked to multiple contributing factors, including evolutionary, biological and educational factors. These influences reinforce anthropocentric and zoocentric views of nature, shaping how individuals conceptualize living organisms and their relative importance. In this entry, we trace the historical evolution of the concept from plant blindness to lack of plant awareness, examine the cognitive, evolutionary, and educational factors that contribute to its persistence, and discuss its broader implications for education and sustainability. Full article

Although care and gender mainstreaming are increasingly recognized as key dimensions of sustainable urban planning, an analysis of their implementation in Mexico reveals the conceptual and material limitations of anthropocentric approaches to care within public space projects. In this article, we argue that ecofeminist and posthumanist perspectives on care help foreground the spatial and environmental dimensions of Everyday Care Environments (ECEs), highlighting ecosystemic interdependencies that remain largely overlooked in research focused on domestic, feminized, and family-based aspects of care work. Through qualitative research based on documentary analysis of local urban planning instruments and gender initiatives in Mexico City (CDMX) in the last 25 years, this article identifies persistent gaps in the integration of care work, safety, mobility, and intersectional perspectives into sustainable urban policy and practice. The findings offer insights for developing planning strategies capable of creating ECE that foster More-than-Human socio-environmental understandings of care, while advancing nature-based and ecosystem-oriented approaches to spatial justice. Full article

Sustainability education increasingly calls for innovative learning environments that help learners recognize ecological interdependencies and challenge anthropocentric worldviews. Everyday multispecies relationships, such as with companion animals, often underexplored, offer opportunities for cultivating ecological literacy and care. This paper introduces Augmented Ecological Relating (AER), an approach that combines Augmented Reality (AR) with embodied inquiry to explore multispecies perspectives. Going beyond embodied inquiry, AER specifies how digital augmentation can systematically support learners’ iterative noticing, ethical reasoning, and action within everyday multispecies ecosystems. We draw on a virtual summer workshop for adolescents in which participants used AR filters simulating dog and cat vision to investigate their pets’ sensory worlds. We used qualitative case study methods to examine how AR tools mediated human youths’ noticing, inquiry, and reflection. We found that the AR filters used in the study’s context enabled participants to critically reconsider pet behaviors within home ecologies. Participants recognized companion animals as ecological beings with distinct sensory experiences, explored interconnections among humans, animals, and environments, and reflected on ethical responsibilities in multispecies relationships. Through iterative inquiry, youth moved beyond companionship to sustainability-oriented perspectives grounded in relational care, systems thinking, and practical action. By embedding digital augmentation into everyday contexts, AER enabled learners to engage with more-than-human perspectives, fostering ecological awareness, ethical reflection, and sustainability literacy in accessible, meaningful ways. Full article

Gary Snyder’s vision of the ‘great earth sangha’ articulates a philosophy of ecological awakening in which spiritual, ethical, and affective relationships connect all forms of life into a cohesive and sacred web of interbeing. The concept of the ‘great earth sangha’ embodies a profound sense of ‘oneness,’ in which the dichotomy between the self and the other dissolves, leading to a realisation of the Earth as a sentient, experiential, and pulsating entity. Inspired by the holistic perspectives of Buddhism and the resonances of Indigenous cosmologies, Snyder’s idea of the ‘great earth sangha’ represents a heightened consciousness and an “emotional intelligence” that fosters compassion, love, care and empathy for all beings in the world. For Snyder, the great earth sangha is a practice—a way of living in mindful ecological engagement. It is embedded with the principles of sila (morality), which foregrounds visions of harmonious coexistence and ecological kinship. This article argues that Snyder’s idea of the ‘great earth sangha’ offers a counter-anthropocentric perspective that subverts entrenched human-centred hierarchies by situating human identity within a communal web of existence. The article discusses how Snyder redefines the notion of ‘community’ as an inclusive, interdependent network that transcends human boundaries and embraces all planetary beings. Finally, the article explores how Snyder’s holistic vision propounds a restorative path that centres on ideas of ethics, affect, justice, responsibility and stewardship. Full article

This article examines the ontological and ethical foundations of ecosufism through the views articulated by Muḥyiddīn Ibn ʿArabī (d. 638 AH/1240 CE) and Mawlānā Jalāl al-Dīn Rūmī (d. 672 AH/1273 CE) in their major works. Its central argument is that these two foundational figures of Sufi metaphysics offer a coherent, theocentric account of the human–nature relationship grounded in the principles of waḥdat (unity) and tajallī (self-disclosure). Conceiving the cosmos as a living and conscious reality, Ibn ʿArabī and Rūmī further deepen this ontological vision through the Qurʾānic notions of khilāfah (vicegerency) and amānah (trust). These concepts are explained in Ibn ʿArabī’s teaching of al-insān al-kāmil (the Perfect Man) and in Rūmī’s teachings on humility and mercy, as both an ontological and ethical responsibility. This responsibility is expressed through the practical and ethical virtue of iʿtidāl (moderation), which limits the use of natural resources by humans. In this sense, ecosufism stands in clear opposition to anthropocentric approaches, rejecting the reduction of nature to a mere means to human ends. The study also shows that, without claiming any historical origin or conceptual identity, there are notable parallels between the foundations of ecosufism and modern ecological approaches. In this respect, meaningful points of convergence can be identified between ecosufism’s ontological and ethical framework and contemporary perspectives such as deep ecology, the intrinsic value of nature, the idea of a living cosmos, panpsychism, environmental stewardship, and environmental virtue ethics. The article argues that ecosufism, as an understanding that explains human–nature relationships both in a metaphysical sense and how this relationship should be reflected in concrete practices, has the potential to contribute to today’s ecological problems at both the theoretical and practical levels. Full article