Pope Francis and Integral Ecology

The new encyclical by Pope Francis, Laudato Si’: On the Care of our Common Home, contains many references to “integral ecology,” including an entire chapter by that title.

It’s relatively clear that Francis is working with the integral ecology proposed by the Brazilian liberation theologian Leonardo Boff, who draws on the general ecology of Félix Guattari and the integral ecology proposed by the cultural historian Thomas Berry. Regarding Boff’s influence, consider the Pope’s allusion to Boff’s Cry of the Earth, Cry of the Poor“Today, however, we have to realize that a true ecological approach always becomes a social approach; it must integrate questions of justice in debates on the environment, so as to hear both the cry of the earth and the cry of the poor” (# 49). The Pope’s sense of integral ecology is also clearly influenced by the ecological sensibility of St. Francis of Assisi, whose phrase “Laudato Si'” (from his Canticle of the Creatures) provides the title and opening line for the encyclical.

The following are the selections from the encyclical that explicitly mention integral ecology. There are also many other references to integral and integrative approaches, including integral development, progress, and education. Moreover, the Pope does not intend integral ecology to be an exclusively or primarily Catholic endeavor. The encyclical is addressed toevery person living on this planet” (#3).

“I believe that Saint Francis is the example par excellence of care for the vulnerable and of an integral ecology lived out joyfully and authentically. […] Francis helps us to see that an integral ecology calls for openness to categories which transcend the language of mathematics and biology, and take us to the heart of what it is to be human.” (#10-11)

“We urgently need a humanism capable of bringing together the different fields of knowledge, including economics, in the service of a more integral and integrating vision. Today, the analysis of environmental problems cannot be separated from the analysis of human, family, work-related and urban contexts, nor from how individuals relate to themselves, which leads in turn to how they relate to others and to the environment.” (#141)

Any approach to an integral ecology, which by definition does not exclude human beings, needs to take account of the value of labour. (#124)

“An integral ecology includes taking time to recover a serene harmony with creation, reflecting on our lifestyle and our ideals, and contemplating the Creator who lives among us and surrounds us….” (#225)

“An integral ecology is also made up of simple daily gestures which break with the logic of violence, exploitation and selfishness.” (#230)

“Intergenerational solidarity is not optional, but rather a basic question of justice, since the world we have received also belongs to those who will follow us. The Portuguese bishops have called upon us to acknowledge this obligation of justice: “The environment is part of a logic of receptivity. It is on loan to each generation, which must then hand it on to the next”. An integral ecology is marked by this broader vision.” (#159)


Seizing an Alternative: Cosmopolitics and the Big Journey

Schedules are getting finalized for the upcoming ecological civilization mega-conference, Seizing an Alternative. I’m delighted to be participating in a philosophy of religion track with a lot of great people. I already posted my abstract for my presentation in that track. I’m also participating in another track, which focuses on the Journey of the Universe project and related approaches to situating human history in the evolutionary epic. Again, great people are involved. In particular, I’m presenting on a panel with two dear companions, Kimberly Carfore and Adam Robbert, each of whom is involved with other tracks as well. Our panel is “Cosmopolitics and the Big Journey.” Below is the abstract. Continue reading


Toward an Ecological Civilization: Whitehead and Ecological Democracy

I’ll be giving a couple of presentations at the upcoming conference, Seizing an Alternative: Toward an Ecological Civilization, which is taking place early June in Claremont, California. It’s a massive assemblage of a few different conferences: the 10th International Whitehead Conference, the 9th International Forum on Ecological Civilization, the Inaugural Pando Populus Conference, the Pilgrim Place Centennial Celebration, and the Process & Faith Summer Institute.

I’m on a panel with some of my closest coconspirators discussing cosmopolitics and the Journey of the Universe project. I’ll have more to say about that later. I’m also happy to be part of a track focusing on Alfred North Whitehead’s contributions to the philosophy of religion. Here’s the abstract for the paper I’ll deliver for that track: Continue reading


For the Love of Capitalism

I advocate for a political concept of love—planetary love—drawing on a Deleuzian political philosophy of love (via Hardt and Negri) as well as the concept of love developed by the postcolonial theorist Gayatri Spivak and elaborated on by the theologian Catherine Keller. It’s an ecological and feminist sense of love, not a sentimental or romantic  or Platonic love. It’s allied with poststructuralism, postcolonialism, and posthumanism, but it does not go postal and dwell in critique and negativity. It is a love that dwells in non-coercive, mutually transformative contact, which differentiates while it entangles.

Affirming the inseparable differences entangling the multifarious inhabitants and habitats of the planet, planetary love is non-exclusive. It’s for everybody, even for the enemies of planetary coexistence. The most agreed upon enemy of environmentalists is corporate capitalism. Planetary love includes love for capitalism, love for corporations. That idea is not agreeable to many people.

Continue reading


Theological Implications of Object-Oriented Philosophy

An increasing number of new books are engaging speculative realism and object-oriented ontology in terms of their implications for theology and philosophy of religion. A good anthology of approaches is The Future of Continental Philosophy of Religion, edited by Clayton Crockett, B. Keith Putt, and Jeffrey W. Robbins. One of the chapters in that book (“The Persistence of the Trace,” by Steven Shakespeare) cites a short piece I wrote in March 2011, “Theological Implications of Object-Oriented Philosophy: Factishes, Imperatives, and Cthulhu.” It was originally posted on the esteemed blog, Knowledge Ecology.

It was a guest post, and it’s expiration date has passed, so it’s not up anymore. I’m posting it here. [NB: this was only an abstract.  For a more thorough account of theological (and ecological) implications of object-oriented ontology in relationship to process, poststructuralist, and ecofeminist theologies, read On the Verge of a Planetary Civilization]. Continue reading


Whole Earth Thinking and Planetary Coexistence

It’s been about four months since I’ve posted anything here, mostly because of a demanding writing and teaching schedule interspersed with a couple of conferences and a move to a new apartment. In that time, I finished writing Whole Earth Thinking and Planetary Coexistence: Ecological Wisdom at the Intersection of Religion, Ecology, and Philosophy.

A hardback will come out this summer, and a paperback will follow in 2016. The book focuses on two areas of the environmental humanities: poststructuralist philosophy (via Deleuze and Guattari) and the field of religion and ecology (via Thomas Berry, Gary Snyder, et al.). It provides an accessible introduction to those areas of environmental humanities (for undergrads, generally interested readers, etc.), and it also indicates some strategies for synthesizing the complex chaosmos of Deleuze and Guattari with the religious cosmologies of people like Berry and Snyder. I consider how such a synthesis coordinates possibilities for ecological wisdom, which is an engaged wisdom oriented toward postsecular ecological democracy.

By “ecological wisdom,” I am referring to practices for multicultural and cross-disciplinary ways of knowing. Such practices can draw from many sources.  I consider sources in feminist epistemology, traditional ecological knowledge, environmental sciences, classical religious traditions, and the geophilosophy/ecosophy of Deleuze/Guattari. Practices of ecological wisdom energize human capacities for thinking through the challenges facing planetary modes of coexistence during an epoch marked by the inextricable intertwining of humans with planetary systems.

If “whole Earth thinking” sounds somewhat countercultural, you might be thinking of Stewart Brand and the Whole Earth Catalog. My work is in tension and alliance with the countercultural context of the Whole Earth Catalog. There was too much triumphalism and too many hasty dismissals of classical traditions in much of that countercultural milieu. Furthermore, Earth in that context was often seen as a material or biophysical ground for humans, whereas whole Earth thinking orients itself toward the mutual grounding/grounded/ungrounding relationships between humans and Earth, relationships that cannot be avoided in any struggle to coexist in the Anthropocene.


On the Verge of a Planetary Civilization: A Philosophy of Integral Ecology

This book is the first in a series of works in which I explore the dynamics of planetary coexistence.  You can get it from from the publisher (Rowman & Littlefield International) HERE.

Verge

Below you’ll find the summary and a few blurbs: Continue reading


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