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In this paper, I explore the environmental philosophy of three Californian modernists, who I have collectively named the Dust Dwellers: John Steinbeck, Robinson Jeffers, and Jack London. I argue that these writers participated in a broader modernist response to the ascendancy of the Enlightenment and its manifestation in industrial progress. Furthermore, I demonstrate that the Dust Dwellers' response was distinctly informed by their American identity. They engaged modernist themes of decay as applied to Western expansion and the dissolution of the American Edenic dream. Investigating the fractured relationship between civilization and the environment, they searched for a philosophy that could reconcile humanity to nature. Specifically, I argue that their environmental philosophy displays intellectual and creative congruencies that can be traced to the common influence of twentieth-century psychoanalyst Carl Jung. The foundational tenet of the Dust Dwellers' environmental philosophy parallels Jung's concept of the unus mundus. Mirroring Jung's interpretation of this alchemic term, the Dust Dwellers describe a cosmic unity that encompasses all of life. I discuss depictions of the unus mundus across the Dust Dwellers' work and outline other implications of this central philosophic presupposition. Ultimately, I conclude that their environmental philosophy, along with other attributes, permits and even encourages scholars to approach these writers as a distinct group of American modernists. / Master of Arts / In this paper, I explore the environmental philosophy of three Californian modernists, who I have collectively named the Dust Dwellers: John Steinbeck, Robinson Jeffers, and Jack London. I argue that these writers participated in a broader modernist response to the Enlightenment's failed pursuit of utopia. Furthermore, I demonstrate that the Dust Dwellers' response was distinctly informed by their American identity. They engaged modernist themes of decay as applied to the American frontier. Specifically, they recognized that America had failed to transform into a new Garden of Eden. Investigating the negative effects of industrial civilization, the Dust Dwellers searched for a philosophy that could create harmony between humanity and nature. I argue that their environmental philosophy displays intellectual and creative congruencies that can be traced to the common influence of twentieth-century psychoanalyst Carl Jung. The foundational concept of the Dust Dwellers' environmental philosophy parallels the Jungian concept of the unus mundus. Mirroring Jung's interpretation of this alchemic term, the Dust Dwellers describe a cosmic unity that encompasses all of life. I discuss depictions of the unus mundus across the Dust Dwellers' work and outline other implications of this central philosophic presupposition. Ultimately, I conclude that their environmental philosophy, along with other attributes, permits and even encourages scholars to approach these writers as a distinct group of American modernists.

My thesis focuses on philosophical themes implicit in corridor conservation, using the Big Thicket National Preserve as an example. The way in which corridors, boundaries and communities are ambiguous, as both limits and connections, is dealt with. Corridor-patch matrices assemble ecological and human groups into temporary communities, often with conflicting interests. Such constellations foreground how a foreigner's boundary crossing is a notion important to both conservation and a philosophical study of being, seen as being always in relation with otherness. In this context, the notion of foreignness and Jean-Luc Nancy's idea of being-with is explored. Understanding the complex network of relations in which an entity exists leads to an awareness of its ambiguous nature. To facilitate judgment with such ambiguity, one needs a contextual understanding of a situation.

本創作的「移動」,意旨在生態系統中,動植物非自然/自願性的移動—即指因 人為活動或需求所造成的移動,在動植物被不同規模的移動後,形成一種隱而難 見的新秩序,這些因人為能力所造成的新移動景象,則為移動過後的痕跡。 這是一份討論人與自然最初關係的創作,藉從「移動」的觀念,觀看城市中 的生態日常。本創作分創作論述與攝影集作品兩部份進行,創作論述從「生態資 本主義」出發,建立作者所提出的「移動」觀念;攝影集作品則以新紀實攝影作 表現手法,再現作者所欲強調的「移動」影像。 本創作價值不以提倡人與自然應和諧相處作最終解答,而是從「移動的痕跡」 影像中,理解人類所創造的移動能力已出乎我們所想像,對於城市中日常的生態 景觀,應開始發展另一種觀看的方式。 「移動的痕跡」攝影集（網路版本）：http://issuu.com/mesyeux/docs/movefinal / “Moving”, in this work, means the movement of animals and plants which is made by human beings rather than by the free will of the moved objects. In other words, the movement is caused by people's activities and demands. After the movement in various scales, a new and obscure order is formed. These newly-formed visions then act as the evidences of artificial movement. This work is about the discussion of the original relationship between mankind and ecosystem by re-observing everyday activities with the point of view of “moving”. This work is composed of two parts: the thesis and the photo album. The thesis part, based on “ecological modernization”, introduces the concept of “moving”; while the photo album part, adopted the new documentary photography style, is the medium to visualize “moving”. The value of this work is not to recommend a harmonious way of living between mankind and ecosystem, but to remind the readers that " moving " made by all mankind has been far beyond our imagination. Therefore, we should re-define our way of seeing the daily life. Traces of Moving (online version) : http://issuu.com/mesyeux/docs/movefinal

This is a multi-disciplinary applied ethics thesis in the field of applied environmental business ethics. As such, whilst it is primarily anchored in philosophical literature; theory and literature from the fields of environment, education, management, social science, and psychology, all play a significant part. As this is an applied ethics thesis, as opposed to a traditional philosophy thesis, it not only addresses the issue concerned, but also theoretically demonstrates how the proposed alternative approaches might be applied. Methodologically, the underpinning assumption for the thesis stems from the social constructionist belief that external influences can result in internal personal change. The overall thesis has been designed and structured taking a systems approach. As in nature itself, there is an overall aim or system, within which there are many interconnecting sub-systems or theories that can stand alone, but are also directly linked to each other so that my desired outcome can be achieved. In addition, the McCarthy/Kolb 4 Mat System of learning style preference has been embedded into the structure. Due to the multi-disciplinary and applied nature of the thesis, together with the aim and content of the study, a number of specific writing techniques have been employed. These techniques are intended to model some of the recommended strategies, and include inclusive language where possible, and a minimum amount of assumed knowledge, with narratives and stories sprinkled throughout each chapter, where relevant. Finally, a number of established theories have been used to support my proposal for a Heart-Centred Virtue Ethics. The foundation theory is virtue-based ethics, with a primary focus on the work of David Hume, and to a lesser extent Aristotle. This foundation theory is, in turn, supported by a number of dimensions of environmental philosophy including ecofeminism, ethics of care, and the transformational aspect of deep ecology. The relatively new management field of emotional intelligence also plays a major role. The context in which the thesis is set is sustainability from an organisational perspective, and the motivations for caring for nature, which are generally based on externally imposed, content-driven rules, from an anthropocentric perspective. However, I argue that the ideal motivation for caring for nature is based internally, on environmental virtue. Thus, people are taking care of the environment because in their heart they want to, not begrudgingly because externally imposed rules say that they have to. I suggest that movement through various levels of motivation to virtue might occur with an increase in ecological consciousness. In support of these claims, the main elements of environmental philosophy are discussed, and the relevant theories of virtue are presented, including environmental virtue. It is then argued that virtue per se is not enough – that for one to be environmentally virtuous, one needs to have some kind of relationship with nature. To that end, the tenets of ecofeminism, and ethics of care, both based on the notion of relationship, are introduced. However, the dilemma is then presented; “How do you persuade the predominantly male business community of the benefits of the so-called soft skills of virtue, ecofeminism, and ethics of care?” An answer comes in the form of the new management field of emotional intelligence that is gaining acceptance amongst leading-edge organisations worldwide. Having introduced the concept of emotional intelligence, I then demonstrate that the main characteristics and aims of emotional intelligence are virtually identical to those of ethics of care and virtue, and ecofeminism. Therefore, initially the aims of these philosophies can be achieved within the business community, under the guise of emotional intelligence. With all the relevant theories firmly in place, I then return to the notion of raising ecological consciousness, and argue that one way that ecological consciousness might be raised is with a process-oriented, action strategy, that I call Heart-Centred Virtue Ethics. I then theoretically explore the application of heart-centred virtue ethics which is primarily based on emotional intelligence implementation strategies, combined with some intellectual intelligence procedures, and a third ingredient, meta-intelligence.

This study analyses the wolf (canis lupus) and human relations in Swedish landscapes. By addressing the change of ideas influencing land use and nature management during the time when the wolf was considered functionally extinct, two parallel realities appear that is shown to be something that the participants in this study relates and recognizes as their reality. These realities in turn can be understood against the background of environmental philosophy and the anthropocentric and eco-centric view of nature and the instrumental and intrinsic value that the nature may carry. Life story interview is used as a method to grasp these details in an individual’s perception of the wolf and nature. Since the wolf is considered to be as a division between rural and urban people, the study also analyses how people sharing the space with the wolf is referring to these dichotomies and how they identify with their surroundings. With contradictory, data a new way of conceptualize this is suggested: that urbanity and rurality is something that could be seen as performativity, something that you do rather than something that you are (Butler 2007). One might express identification with rural space but have an urban performativity i.e. working, living part-time, influenced by ideas represented in urban lifestyles. While the rural performativity is mirrored by living, working and sharing the ideas of how that landscape is used.

Ecocentrism is a philosophical position developed in the field of environmental philosophy that offers an alternative view of the complex relationships between humans and the nonhuman world. This dissertation develops an ecocentric philosophy of energy in order to account for a wider set of ethics and values dimensions involved in energy politics. It focuses especially on inter-species justice as a crucial missing element behind even those energy policies that seek to transition society from fossil fuels to renewable energy sources. The goal is to develop an ecocentric philosophy of energy that accounts for the fundamental and deep ecological interdependences of human and nonhuman animals, plants, and other living and non-living beings. I start with an introduction and a summary of the chapters followed in chapter 2 by a clarification of the terms "paradigm" and "energy." In chapter 3 I offer an exploration of the origins of the "energy paradigm" or the predominant understanding of energy that emerged during modernity (18th century onwards). The modern energy paradigm progressively became a "traditional" forma mentis that is nonetheless based on flawed presuppositions about the human-energy-nature relationship. I criticize the homogeneous, colonizing and hegemonic nature of this paradigm, unveil its tacit anthropocentric and instrumental assumptions, and show how it still fuels contemporary lifestyles and policy. Chapter 4 presents a literature review that traces the most significant contributions from the humanities (broadly construed to include social sciences such as anthropology and sociology) to the study of energy. In this chapter, I also focus on the scarcer yet relevant literature on energy's metaphysical, ontological, and ethical dimensions. In chapter 5 I develop the theory of a radical, ecocentric philosophy of energy, building on the work of other ecocentric thinkers such as Holmes Rolston III, J. Baird Callicott, and Arne Naess. Chapter 6 suggests paths towards the realization, in praxis, of this ecocentric philosophy of energy. It provides the sketch of an "ecocentric energy ethic" to enhance an ecologically sustainable and inter-species just energy transition. This normative framework is intended as a flexible and nonetheless precise "moral compass" that supports an ecocentric turn in the human-energy-nature relationship. The energy ethic outlines key principles to evaluate the "morality" of energy policies, practices, and technologies. These principles can provide ethical guidance to energy practitioners (engaged consumers, energy users, educators, designers, and public policy makers) and thus contribute to the theoretical and practical achievement of an ecologically sound and inter-species just energy transition.

The influence of Mohandas K. Gandhi on social and environmental movements in post-colonial India has been widely acknowledged. Yet, the contributions of two European associates of Gandhi, Madeleine Slade and Catherine Mary Heilemann, better known in India as Mira Behn and Sarala Behn, have not received the due attention of the academic community. This dissertation is an examination of the philosophy and social activism of Mira Behn and Sarala Behn and their roles in the evolution of Gandhian philosophy of socioeconomic reconstruction and environmental conservation in the present Indian state of Uttarakhand. Instead of just being acolytes of Gandhi, I argue that these women developed ideas and practices that drew upon from an extensive intellectual terrain that cannot be limited to Gandhi’s work. I delineate the directions in which Gandhian thought and experiments in rural development work evolved through the lives, activism, and written contributions of these two women. Particularly, I examine their influence on social and environmental movements, such as the Chipko and the Anti-Tehri Dam movements, and their roles in promoting grassroots social development and environmental sustainability in the mountain communities of Uttarakhand. Mira Behn and Sarala Behn’s integrative philosophical worldviews present epistemological, sociopolitical, ethical, and metaphysical principles and practices that have local and global significance for understanding interfaith dialog, social justice, and environmental sustainability and thus constitute a useful contribution to the theory and practice of human emancipation in our times.

This dissertation offers a philosophical analysis of the ecological crisis through the lens of Hannah Arendt. It frames the ecological crisis as a struggle for situated cohabitation. By analyzing the work of Arendt, this dissertation shows the ways in which the ecological crisis is entwined with the political crisis of plurality. I suggest that these two issues are interconnected and that we need to address both for situated cohabitation. This dissertation is an interdisciplinary work, drawing from environmental philosophy, feminist philosophy, and educational practice. The work is intended to provide novel insight into the current ecological crisis in three ways. First, it grounds its theory in the work of Arendt, a thinker not usually situated in the prevue of environmental scholarship. Second, by synthesizing Arendt's account of plurality with the work of Judith Butler and Ricardo Rozzi, this dissertation explores a politics of plurality that can take account of social and ecological conditions of plurality. Third and finally, the dissertation merges theory with praxis by offering a practical program for doing environmental philosophy with children, a program derived from my sustained experiences working as a facilitator of a philosophy for children (P4C) program. This dissertation does not seek just a theoretical understanding of the ecological crisis, but also a practice of situated cohabitation in the crisis.