This work examines the representations of the Perennial Philosophy in the literature of the Deep Ecology movement, and the negative response of critics to the Self-realisation approach. It then goes on to suggest that a deeper engagement with the nondualistic doctrines Naess embraced could lift environmental philosophy out of the Cartesian framework in which it appears to be bogged down. Deep Ecology has been accused of being politically ineffective, and letting down the environmental movement, because it remains insufficiently engaged with debates concerning power, class, sex, and other hegemonies that occupy the minds of social ecologists, ecofeminists, and cultural studies theorists. I argue that Deep Ecology is not as ineffective as detractors claim, but that it remains philosophically undeveloped, and has not provided sound foundations for environmental ethics. The qualified nondualism I advance, based on Ved??nta, the work of David Bohm, and (to a lesser extent) Platonic thought, treats cosmos, society and the individual as intelligent creative systems in which the interrelated parts are expressions of a vital generative order to which each is actively related. The Self is a mirror of the cosmos, engaged in the process of becoming a more complete reflection of the totality. In all of this the nature of consciousness as vast creative intelligence is paramount, and freedom dominates the entire process from beginning to end. This thesis offers an opportunity to rethink ideas of value, moral considerability, and the nature of the empirical self, from a nondualistic perspective. It proposes that "intrinsic unity" might replace the community as the foundational moral concept for environmental ethics. In the process, emphasis shifts away from the objective sphere and settles firmly on the thinker and thought. Following Bohm and Krishnamurti, I argue that conditioned thought is the only barrier to (inner) freedom and creativity. Most important, the metaphysics of nondualism privileges processes of universal Self-realisation, and reveals the limitations of the empirical self. Understanding thought as a process then becomes something of a moral imperative.

This work examines the representations of the Perennial Philosophy in the literature of the Deep Ecology movement, and the negative response of critics to the Self-realisation approach. It then goes on to suggest that a deeper engagement with the nondualistic doctrines Naess embraced could lift environmental philosophy out of the Cartesian framework in which it appears to be bogged down. Deep Ecology has been accused of being politically ineffective, and letting down the environmental movement, because it remains insufficiently engaged with debates concerning power, class, sex, and other hegemonies that occupy the minds of social ecologists, ecofeminists, and cultural studies theorists. I argue that Deep Ecology is not as ineffective as detractors claim, but that it remains philosophically undeveloped, and has not provided sound foundations for environmental ethics. The qualified nondualism I advance, based on Ved??nta, the work of David Bohm, and (to a lesser extent) Platonic thought, treats cosmos, society and the individual as intelligent creative systems in which the interrelated parts are expressions of a vital generative order to which each is actively related. The Self is a mirror of the cosmos, engaged in the process of becoming a more complete reflection of the totality. In all of this the nature of consciousness as vast creative intelligence is paramount, and freedom dominates the entire process from beginning to end. This thesis offers an opportunity to rethink ideas of value, moral considerability, and the nature of the empirical self, from a nondualistic perspective. It proposes that "intrinsic unity" might replace the community as the foundational moral concept for environmental ethics. In the process, emphasis shifts away from the objective sphere and settles firmly on the thinker and thought. Following Bohm and Krishnamurti, I argue that conditioned thought is the only barrier to (inner) freedom and creativity. Most important, the metaphysics of nondualism privileges processes of universal Self-realisation, and reveals the limitations of the empirical self. Understanding thought as a process then becomes something of a moral imperative.

Thesis (M.F.A.)--West Virginia University, 1999. / Title from document title page. Document formatted into pages; contains iv, 22 p. : ill. (some col.) Vita. Includes abstract. Includes bibliographical references (p. 15).

Thesis (M.A.)--University of South Florida, 2003. / Title from PDF of title page. Document formatted into pages; contains 90 pages. Includes bibliographical references.

In this autoethnographic personal narrative, I share my multifaceted journey of developing ecological embodied cognition in the context of climate change, specifically in the West Kootenay region of British Columbia. Through spending time alone with the other-than-human world and using a deliberate practice of mindfulness to develop a participatory postmodern worldview, I seek to integrate multiple ways of knowing to complement my existing strengths of scientific, positivist understanding of the world. I suggest that expanding my (our) metaphoric construct of self to include ecological self, is vital to deepening sustainable relationships with nature and with other humans. I depict and evoke for readers my personal experience as a potential model of adaptation and worldview change. As environmental educator and education leader in the public school system, I will bring these new skills and ways of knowing and being to the classroom, to more meaningfully promote sustainability initiatives and behaviors.

Thesis (M.C.S.)--Regent College, Vancouver, BC, 1993. / Abstract and vita. Includes bibliographical references (leaves 139-157).

Thesis (M.A.)--University of Toledo, 2009. / Typescript. "Submitted as partial fulfillment of the requirements for The Master of Arts in Philosophy." "A thesis entitled"--at head of title. Bibliography: leaves 80-83.

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Thesis (Ph.D.(Psychology))--University of Pretoria, 2008. / Includes bibliographical references.