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ES3409/LA3011 week 1

ES3409/LA3011 week 1. is a child born into a ‘connected world’, and if so, to whom or with what is she connected?. t he preconscious disposition in relation to totality may very plausibly be said to be a feature of the neural landscape required to orientate us towards our environment.

sterling-channing
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ES3409/LA3011 week 1

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  1. ES3409/LA3011week 1

  2. is a child born into a ‘connected world’, and if so, to whom or with what is she connected?

  3. the preconscious disposition in relation to totality may very plausibly be said to be a feature of the neural landscape required to orientate us towards our environment. • could the activity of abstraction be a process of disentanglement from the originary unity of our dispositional experience of totality, a great act of forgetting?

  4. the child’s registration of her agency, her recognition of the freedom represented by her body in space, seems a later development. Yet this lived reality is intuited from the beginning • on the one hand, we learn to forget; on the other, in becoming separate, individuated and alienated, we make possible the becoming conscious, the ‘conscientization’ of our inseparability from our social, ecological and ultimate material bases

  5. The deep ecological critique • deep ecology as a movement and philosophy was developed firstly by Arne Naess from the early 1970’s as a challenge to what he considered the shallowness of mainstream ecology which did not challenge the philosophical presuppositions of mainstream western thinking. • it has been formulated into an eight point platform

  6. The deep ecological critique • deep ecology draws upon many philosophical traditions, both eastern and western, to create a loose synthesis characterized by an adherence to holism, interconnectivity, biocentrism. • in the particular article we are reading, Chinese and Japanese Buddhist traditions are synthesized with western Gestalt ontology to question western assumptions about the ‘separateness’ of things in nature and society • Naess asks about our capacity to realise ourselves – to become real for ourselves – and whether this entails separation or union?

  7. The deep ecological critique • the challenge of ‘self-realisation’ when there is no permanent ‘self’! Naess will return to this in his ‘solution’ • what can be said to ‘realise itself’? • what is the self to be realised in deep ecology?

  8. The deep ecological critique? • ‘transcending’ rather than critiquing subject-object dualism. • Why not ‘critique?’

  9. The deep ecological critique? • the possibility of ‘spontaneous’ experience – does this make sense? • is it possible to ‘hold back’ on saying ‘me’ or ‘it’ • is there anything ‘behind’ what we see?

  10. references Naess, A. (2008a) ‘Reflections on Total Views’, in Naess, A., The Ecology of Wisdom: Writings by Arne Naess, Berkeley, CA: Counterpoint Naess, A. (2008b) ‘Gestalt Thinking and Buddhism’, in Naess, A., The Ecology of Wisdom: Writings by Arne Naess, Berkeley, CA: Counterpoint

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