Eco-Marxism and the critical theory of nature: two perspectives on ecology and dialectics

Cassegård, Carl

doi:10.1080/1600910x.2017.1324502

Cited by 15 publications

(10 citation statements)

References 20 publications

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“…One of the criticisms addressed to Justus von Liebig, for instance, when he first coined the notion of a metabolic rift was that his approach was only valid for German agriculture at the time of his writing (Saito 2016). In our case, the on-going exchange of ideas propelled by John Bellamy Foster and Jason Moore seems to stem from different – even diametrically opposing – ways of using Marxist theory (Cassegard 2017). While Foster seems to be closer to the central categories in Marxist theory and fine with a substance monism and a property dualism , Moore opts for a more relational narrative regarding human relations with the natural world, albeit seemingly accepting a more hermeneutically limited substance and property monism (Malm 2017).…”

Section: A Decolonial Take On the Metabolic Riftmentioning

confidence: 80%

A novel human-based nature-conservation paradigm in Guatemala paves the way for overcoming the metabolic rift

Córdova

2020

Capital & Class

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Nature-conservation practices in the Global South are fraught with uncertainty due to fragile environmental governance and conflict stemming from their subaltern position in global capitalism, given the tension between human needs and habitat integrity. This article hinges on a recent effort spear-headed by the Centre of Conservation Studies at University of San Carlos in Guatemala, to discuss how a counterhegemonic narrative offers fertile grounds for a decolonized reading of the metabolic rift. I use my notes from eight workshops held in 2018 as the empirical body for a discourse analysis where the emerging categories have been singled out and problematized in the light of ethnoecological theory and David Harvey’s moments for the transition towards a post-Capitalist society vis-à-vis a prevailing environmental regime characterized by its verticality, lack of scientific substantiation, and proclivity to privilege exchange value at the expense of widening the metabolic rift. This regime arguably spawns several ecological rifts, namely the following: (1) between conventional scientific parlance and traditional ecological knowledge; (2) between utility-inspired natural resource management and local land husbandry practices; and (3) between nature as a reservoir of resources and nature as the sustenance for life. In addition, I present a case study where local advocacy in a peripheral community managed to bring about a relevant shift in the correlation of political powers by seizing the national legislation to achieve a transfer of property rights that enabled the inception of a brand-new nature reserve. The new conservation paradigm in question, this case seems to suggest, dovetails adequately with civil society’s efforts to foster nature-conservation practices, in line with human well-being and sound environmental governance. The latter provides some evidence for a principle of hope – à la Ernst Bloch – whereby, dissident groups are paving the way for a grassroots-oriented conservation science that eventually could bridge the metabolic rift.

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Section: A Decolonial Take On the Metabolic Riftmentioning

confidence: 80%

A novel human-based nature-conservation paradigm in Guatemala paves the way for overcoming the metabolic rift

Córdova

2020

Capital & Class

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“…Her ne kadar otorite, tahakküm ve aile konusuna yönelik iktisadî, politik, toplumsal ve psikolojik temelde çözümlemeler mevcut olsa da (Horkheimer, 1936;Horkheimer ve Adorno, 2015, s. 145-165), erken dönem Kuram feminizm düşüncesi kadar detaylı ve gelişmiş değildir. (Cassegård, 2017) kimisi için ise insan merkezci olması nedeniyle pek de uygun bir yaklaşım olarak değerlendirilmez (Eckersley, 1997, s. 109-115). Burası, bu konuda net bir hüküm verilecek bir yer değil; ancak erken dönem Kuramın günümüz ekolojik krizini kavramada yararlı teorik çerçevesi bulunduğu görüşüne katılmakla birlikte, ekolojik düşünceyle beraber de geliştirilmesi gerekli olduğunu belirtmek gerekir.…”

Section: 'Lerin İlk Yarısından 2000'li Yıllaraunclassified

Yeniden Eleştirel Kuram: Sosyal Felsefenin Görevleri Üzerine

Coşkun¹

2021

arete.pfd

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Eleştirel Kuramın politik felsefeye alternatif olarak öne sürdüğü sosyal felsefe anlayışı, ortaya çıktığı tarihsel-toplumsal dönemin izlerini taşır. Siyasi kurumların irrasyonelleşmesi, demokratik işleyişin patolojik bir vaziyet kazanması, savaşların ortaya çıkması, faşizmin hüküm sürmesi, bireyin özerkliğinin yok edilmesi, tekelci devlet kapitalizmi gibi gerçeklikler Eleştirel Kuramın sosyal felsefe anlayışının oluşturulmasında etkili olmuştur. Bu çalışmada, ortaya çıktığı tarihseltoplumsal bağlam dolayısıyla Eleştirel Kuramın sosyal felsefe anlayışının günümüz tarihseltoplumsal gerçekliğini açıklamada elverişli olduğunu ileri sürüyorum. Günümüzde negatif koşullar ağırlaşmakta, savaşlar hâlâ devam etmekte, faşizm geniş çapta hüküm sürmekte, yoksullar ile zenginler arasında uçurum açılmakta, gözetim ve denetim yoluyla tekilin özerkliği hücrelerine kadar kapsanmakta, eleştiri susturulmaya çalışılmaktadır. Böyle bir ortamda sosyal felsefenin görevlerini yeniden ele almak, iki farklı dönem arasındaki tarihsel-toplumsal ortak noktalar nedeniyle gereklidir. Bununla birlikte, Eleştirel Kuramı bütünlüklü olarak yeniden tesis etme girişimi, teorik olduğu kadar pratiği de hedefleyen bir girişimdir. "Başka olan"ı hedefleyen

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“…Although Adorno viewed human history and non-human nature as dialectically entwined, he considered it was utter nonsense to fully absorb the latter into identity-thinking – that is, to subject it compulsively to the unifying impetus of human thought (Adorno, 1984, 2015). In this perspective, he interpreted the Western world’s proclivity to environmental destruction as a marker of its cultural decadence – itself marked by an irrepressible, deeply buried temptation to negate otherness (Cassegård, 2017; Cook, 2011). Schmidt, one of Adorno’s former students, famously suggested that the mature Marx had abandoned the utopian aspirations of his early writings about a resurrection of the whole of nature and dismissed on this basis the prospect of a reconciliation between human history and non-human nature through socialism.…”

Section: Alienation From Nature: To Be Overcome or Not?mentioning

confidence: 99%

Alienation and the task of geo-social critique

Choquet

2020

European Journal of Social Theory

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In this article, I argue that the concept of alienation should be mobilized to develop a ‘geo-social’ critique of the generic forms of life that sustain contemporary capitalist societies, in a time when the stability of the Earth system is increasingly at risk. I contend that retrieving the full heuristic potential of the concept demands engaging the fields where it has been traditionally discussed (notably social philosophy and environmental philosophy) to demonstrate how their insights on alienation can be fruitfully combined. By putting greater emphasis on how society and nature are mutually embedded, this new approach to alienation highlights the anthropocentrism that critical theory has long conveyed and indicates how it could be at least partially corrected.

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Eco-Marxism and the critical theory of nature: two perspectives on ecology and dialectics

Cited by 15 publications

References 20 publications

A novel human-based nature-conservation paradigm in Guatemala paves the way for overcoming the metabolic rift

A novel human-based nature-conservation paradigm in Guatemala paves the way for overcoming the metabolic rift

Yeniden Eleştirel Kuram: Sosyal Felsefenin Görevleri Üzerine

Alienation and the task of geo-social critique

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