The recent advent of environmental philosophy and posthuman studies has widened our scope of inquiry to include ecosystems, animals, and artificial intelligence. Yet the vast majority of the stuff in our universe, and even in our lives, remains beyond serious philosophical concern.In Alien Phenomenology, or What It’s Like to Be a Thing, Ian Bogost develops an object-oriented ontology that puts things at the center of being—a philosophy in which nothing exists any more or less than anything else, in which humans are elements but not the sole or even primary elements of philosophical interest. And unlike experimental phenomenology or the philosophy of technology, Bogost’s alien phenomenology takes for granted that all beings interact with and perceive one another. This experience, however, withdraws from human comprehension and becomes accessible only through a speculative philosophy based on metaphor.Providing a new approach for understanding the experience of things as things, Bogost also calls on philosophers to rethink their craft. Drawing on his own background as a videogame designer, Bogost encourages professional thinkers to become makers as well, engineers who construct things as much as they think and write about them.

    The last decade's spate of superstorms, wildfires, heat waves, and droughts has accelerated the public discourse on this topic and lent credence to climatologist Lonnie Thomson's 2010 statement that climate change represents a clear and present danger to civilization. In June 2015, the Pope declared that action on climate change is a moral issue.This book offers the most up-to-date examination of climate change's foundational science, its implications for our future, and the core clean energy solutions. Alongside detailed but highly accessible descriptions of what is causing climate change, this entry in the What Everyone Needs to Know series answers questions about the practical implications of this growing force on our world:- How will climate change impact you and your family in the coming decades?- What are the future implications for owners of coastal property? - Should you plan on retiring in South Florida or the U.S. Southwest or Southern Europe? - What occupations and fields of study will be most in demand in a globally warmed world? - What impact will climate change have on investments and the global economy?As the world struggles to stem climate change and its effects, everyone will become a part of this story of the century. Here is what you need to know.

    In this translation of his influential 1990 book Le Contrat Naturel, Serres calls for a natural contract to be negotiated between Earth and its inhabitants.World history is often referred to as the story of human conflict. Those struggles that are seen as our history must now include the uncontrolled violence that humanity perpetrates upon the earth, and the uncontrollable menace to human life posed by the earth in reaction to this violence. Just as a social contract once brought order to human relations, Serres believes that we must now sign a "natural contract" with the earth to bring balance and reciprocity to our relations with the planet that gives us life. Our survival depends on the extent to which humans join together and act globally, on an earth now conceived as an entity. Tracing the ancient beginnings of modernity, Serres examines the origins and possibilities of a natural contract through an extended meditation on the contractual foundations of law and science. By invoking a nonhuman, physical world, Serres asserts, science frees us from the oppressive confines of a purely social existence, but threatens to become a totalitarian order in its own right. The new legislator of the natural contract must bring science and law into balance.Serres ends his meditation by retelling the story of the natural contract as a series of parables. He sees humanity as a spacecraft that with the help of science and technology has cast off from familiar moorings. In place of the ties that modernity and analytic reason have severed, we find a network of relations both stranger and stronger than any we once knew, binding us to one another and to the world. The philosopher's harrowing and joyous task, Serres tells us, is that of comprehending and experiencing the bonds of violence and love that unite us in our spacewalk to the spaceship Mother Earth. "Wise, rich and poetic . . . not simply a philosophical study of the Environment, or an ecological questioning of Philosophy . . . Nature is acknowledged as an inside force which breaks [the philosopher's] discourse, and opens it up to a vigilant poetic meditation."--Substance: A Review of Theory and Literary Criticism

    Stigmata brings together her most recent essays for the first time.Acclaimed for her intricate and challenging writing style, Cixous presents a collection of texts that get away -- escaping the reader, the writers, the book. Cixous's writing pursues authors such as Stendhal, Joyce, Derrida, and Rembrandt, da Vinci, Picasso -- works that share an elusive movement in spite of striking differences. Along the way these essays explore a broad range of poetico-philosophical questions that have become characteristic of Cixous' work: * love's labours lost and found* feminine hours* autobiographies of writing* the prehistory of the work of artStigmata goes beyond theory, becoming an extraordinary writer's testimony to our lives and our times.

    Our aquatic cousins are queer, fierce, protective of each other, complex, shaped by conflict, and struggling to survive the extractive and militarized conditions our species has imposed on the ocean. Gumbs employs a brilliant mix of poetic sensibility and naturalist observation to show what they might teach us, producing not a specific agenda but an unfolding space for wondering and questioning. From the relationship between the endangered North Atlantic Right Whale and Gumbs’s Shinnecock and enslaved ancestors to the ways echolocation changes our understandings of “vision” and visionary action, this is a masterful use of metaphor and natural models in the service of social justice.

    In The Moth Snowstorm Michael McCarthy, one of Britain's leading writers on the environment, proposes this joy as a defence of a natural world which is ever more threatened, and which, he argues, is inadequately served by the two defences put forward hitherto: sustainable development and the recognition of ecosystem services.Drawing on a wealth of memorable experiences from a lifetime of watching and thinking about wildlife and natural landscapes, The Moth Snowstorm not only presents a new way of looking at the world around us, but effortlessly blends with it a remarkable and moving memoir of childhood trauma from which love of the natural world emerged. It is a powerful, timely, and wholly original book which comes at a time when nature has never needed it more.

    Examining the ancient poetry and myths found in African, Latin American, and Caribbean culture, and particularly the Yoruba trickster figure of Esu-Elegbara and the Signifying Monkey whose myths help articulate the black tradition's theory of its literature, Gates uncovers a unique system for interpretation and a powerful vernacular tradition that black slaves brought with them to the New World. His critical approach relies heavily on the Signifying Monkey--perhaps the most popular figure in African-American folklore--and signification and Signifyin(g). Exploring signification in black American life and literature by analyzing the transmission and revision of various signifying figures, Gates provides an extended analysis of what he calls the Talking Book, a central trope in early slave narratives that virtually defines the tradition of black American letters. Gates uses this critical framework to examine several major works of African-American literature--including Zora Neale Hurston's Their Eyes Were Watching God, Ralph Ellison's Invisible Man, and Ishmael Reed's Mumbo Jumbo--revealing how these works signify on the black tradition and on each other. The second volume in an enterprising trilogy on African-American literature, The Signifying Monkey--which expands the arguments of Figures in Black--makes an important contribution to literary theory, African-American literature, folklore, and literary history.

    We meet Eskimos whose way of life is melting away, explore a secret global seed vault hidden above the Arctic Circle, investigate dilemmas facing foraging bears and breeding penguins, and sail to formerly devastated reefs that are resurrecting as fish graze the corals algae-free."Each time science tightens a coil in the slack of our understanding," Safina writes, "it elaborates its fundamental discovery: connection."He shows how problems of the environment drive very real matters of human justice, well-being, and our prospects for peace.In Safina's hands, nature's continuous renewal points toward our future. His lively stories grant new insights into how our world is changing, and what our response ought to be.

    Much like human families, tree parents live together with their children, communicate with them, and support them as they grow, sharing nutrients with those who are sick or struggling and creating an ecosystem that mitigates the impact of extremes of heat and cold for the whole group. As a result of such interactions, trees in a family or community are protected and can live to be very old. In contrast, solitary trees, like street kids, have a tough time of it and in most cases die much earlier than those in a group.Drawing on groundbreaking new discoveries, Wohlleben presents the science behind the secret and previously unknown life of trees and their communication abilities; he describes how these discoveries have informed his own practices in the forest around him. As he says, a happy forest is a healthy forest, and he believes that eco-friendly practices not only are economically sustainable but also benefit the health of our planet and the mental and physical health of all who live on Earth.

    How exactly does the animal world deal with the flip side of the life cycle? And what are the lessons, ecological to spiritual, raised by a close look at how the animal world renews itself? Heinrich focuses his wholly original gaze on the fascinating doings of creatures most of us would otherwise turn away from—field mouse burials conducted by carrion beetles; the communication strategies of ravens, “the premier northern undertakers”; and the “inadvertent teamwork” among wolves and large cats, foxes and weasels, bald eagles and nuthatches in cold-weather dispersal of prey. Heinrich reveals, too, how and where humans still play our ancient and important role as scavengers, thereby turning—not dust to dust—but life to life.

    Judith Halberstam proposes “low theory” as a mode of thinking and writing that operates at many different levels at once. Low theory is derived from eccentric archives. It runs the risk of not being taken seriously. It entails a willingness to fail and to lose one’s way, to pursue difficult questions about complicity, and to find counterintuitive forms of resistance. Tacking back and forth between high theory and low theory, high culture and low culture, Halberstam looks for the unexpected and subversive in popular culture, avant-garde performance, and queer art. She pays particular attention to animated children’s films, revealing narratives filled with unexpected encounters between the childish, the transformative, and the queer. Failure sometimes offers more creative, cooperative, and surprising ways of being in the world, even as it forces us to face the dark side of life, love, and libido.

    A general theoretical section introduces recent work on fantasy, notably Tzventan Todorov's The Fantastic: A Structural Approach to a Literary Genre (1973). Dr Jackson, however, extends Todorov's ideas to include aspects of psychoanalytical theory. Seeing fantasy as primarily an expression of unconscious drives, she stresses the importance of the writings of Freud and subsequent theorists when analysing recurrent themes, such as doubling or multiplying selves, mirror images, metamorphosis and bodily disintegration.^l Gothic fiction, classic Victorian fantasies, the 'fantastic realism' of Dickens and Dostoevsky, tales by Mary Shelley, James Hogg, E.T.A. Hoffmann, George Eliot, Henry James, Joseph Conrad, R.L. Stevenson, Franz Kafka, Mervyn Peake and Thomas Pynchon are among the texts covered. Through a reading of thse frequently disquieting works, Dr Jackson moves towards a definition of fantasy expressing cultural unease. These issues are discussed in relation to a wide range of fantasies with varying images of desire and disenchantment.

    We've created, in very short order, a new planet, still recognizable but fundamentally different. We may as well call it Eaarth.That new planet is filled with new binds and traps. A changing world costs large sums to defend--think of the money that went to repair New Orleans, or the trillions it will take to transform our energy systems--but the endless economic growth that could underwrite such largesse depends on the stable planet we've managed to damage and degrade. We can't rely on old habits any longer.Our hope depends, McKibben argues, on scaling back—on building the kind of societies and economies that can hunker down, concentrate on essentials, and create the type of community (in the neighborhood but also on the internet) that will allow us to weather trouble on an unprecedented scale. Change—fundamental change—is our best hope on a planet suddenly and violently out of balance.

    In making these things cheap, modern commerce has transformed, governed, and devastated Earth. In A History of the World in Seven Cheap Things, Raj Patel and Jason W. Moore present a new approach to analyzing today’s planetary emergencies. Bringing the latest ecological research together with histories of colonialism, indigenous struggles, slave revolts, and other rebellions and uprisings, Patel and Moore demonstrate that throughout history, crises have always prompted fresh strategies to make the world cheap and safe for capitalism. At a time of crisis in all seven cheap things, innovative and systemic thinking is urgently required. This book proposes a radical new way of understanding—and reclaiming—the planet in the turbulent twenty-first century.

    The result is a remarkable synthesis, which reflects well the subtleties of experience and yet avoids the pitfalls of arbitrary classification and facile generalization. For these reasons, and for its general tone and erudition and humanism, this book will surely be one that will endure when the current flurry of academic interest in environmental experience abates.” Canadian Geographer