Climate Change, Buen Vivir, and the Dialectic of Enlightenment: Toward a Feminist Critical Philosophy of Climate Justice

Hypatia ◽  
2014 ◽  
Vol 29 (3) ◽  
pp. 576-598 ◽  
Author(s):  
Regina Cochrane
Keyword(s):  
Climate Change ◽  
Latin American ◽  
Indigenous Women ◽  
Climate Justice ◽  
Feminist Philosophy ◽  
Buen Vivir ◽  
Negative Dialectics ◽  
Dialectical Approach ◽  
Good Living ◽  
Climate Crisis

This paper examines the proposal that the indigenous cosmovision of buen vivir (good living)—the “organizing principle” of Ecuador's 2008 and Bolivia's 2009 constitutional reforms—constitutes an appropriate basis for responding to climate change. Advocates of this approach blame climate change on a “civilizational crisis” that is fundamentally a crisis of modern Enlightenment reason. Certain Latin American feminists and indigenous women, however, question the implications, for women, of any proposed “civilizational shift” seeking to reverse the human separation from nonhuman nature wrought via Enlightenment's “disenchantment of nature.” The paper argues that, in order to adequately address both the climate crisis and feminist concerns about buen vivir, a different critique of Enlightenment modernity is necessary—one drawing on Adorno's philosophy of negative dialectics and on Adorno and Horkheimer's nonidentitarian dialectical understanding of Enlightenment. Conceiving Enlightenment as composed of nonsublatable moments of domination and liberation, Adorno and Horkheimer call for a rational critique of reason and for affinity rather than identity with nonhuman nature. The paper ends with a brief discussion of how feminist critiques of buen vivir and approaches to climate justice can be furthered via an engagement with an environmental feminist philosophy informed by a negative dialectical approach to Enlightenment.

Responsibility for climate justice: Political not moral

2020 ◽  
pp. 147488512095514
Author(s):  
Michael Christopher Sardo
Keyword(s):  
Climate Change ◽  
Political Action ◽  
Global Climate ◽  
Theory And Practice ◽  
Climate Justice ◽  
Political Responsibility ◽  
Adaptation Capacity ◽  
Climate Vulnerability ◽  
Climate Crisis ◽  
In Virtue Of

How should responsibility be theorized in the context of the global climate crisis? This question is often framed through the language of distributive justice. Because of the inequitable distribution of historical emissions, climate vulnerability, and adaptation capacity, such considerations are necessary, but do not exhaust the question of responsibility. This article argues that climate change is a structural injustice demanding a theory of political responsibility. Agents bear responsibility not in virtue of their individual causal contribution or capacity, but because they participate in and benefit from the carbon-intensive structures, practices, and institutions that constitute the global political and economic system. Agents take responsibility by engaging in collective political action to transform these structures that generate both climate hazards and unjust relationships of power. By incorporating distributive principles within a capacious conception of political responsibility, this framework advances the theory and practice of climate justice in two ways. First, adopting a relational rather than individualistic criterion of responsibility better makes sense of how and why individuals bear responsibility for a global and intergenerational injustice like climate change. Second, framing climate justice in terms of political responsibility for unjust structural processes better orients and motivates the political action necessary for structural transformation.

Climate Justice: Holding Governments and Business Accountable for the Climate Crisis

2019 ◽  
Vol 113 ◽  
pp. 197-201
Author(s):  
Kristin Casper
Keyword(s):  
Climate Change ◽  
Human Rights ◽  
Fossil Fuel ◽  
Business Leaders ◽  
Climate Justice ◽  
The World ◽  
Fossil Fuel Industry ◽  
Fuel Industry ◽  
Climate Crisis ◽  
Impacts Of Climate Change

People around the world are already experiencing the impacts of climate change, and their human rights are under threat. Greenpeace's Climate Justice and Liability Campaign is collaborating with a growing number of communities to reclaim their rights through strategic climate litigation. Three themes run throughout these efforts. First, the climate breakdown is a human rights crisis. Second, political and business leaders must take immediate action or risk being sued. Third, there is mounting evidence that the fossil fuel industry is significantly responsible for the climate crisis and will ultimately be held accountable. Before exploring these themes, it is useful to understand the origins of Greenpeace International's climate justice efforts.

Ecofeminist Theologies in the Age of Climate Crisis

2021 ◽  
Vol 29 (3) ◽  
pp. 209-219
Author(s):  
Heather Eaton
Keyword(s):  
Climate Change ◽  
Climate Justice ◽  
Wide Range ◽  
Climate Crisis

A few decades ago, ecofeminist historical efforts provided decisive revelations and analyses of the historical entanglements and parallel oppressions of women and nature: a women/nature nexus. Ecofeminism(s) are experiencing a resurgence, with fresh voices in new contexts, and addressing a wide range of concerns. It is encouraging that the relevance of the intersections of gender/nature and feminism and ecology is being reconsidered in new ways. This chapter addresses the topics of ecofeminism, climate change and related theological considerations. After an introduction to ecofeminisms and their debates, the discussion moves to ecofeminism and climate justice, ecological rights, planetary frameworks and the need for inspiring visions, especially in a (post)-COVID era.

scholarly journals Semillas y caminos para la educación latinoamericana en tiempos de incertidumbre

2018 ◽  
Vol 11 (3) ◽  
pp. 36
Author(s):  
Carlos Crespo Burgos
Keyword(s):  
Latin America ◽  
Latin American ◽  
Human Right ◽  
Buen Vivir ◽  
Political Transformations ◽  
Living Well ◽  
Good Living ◽  
Sumak Kawsay ◽  
America Latina ◽  
Educational Movements

En América Latina vivimos un quiebre en las tendencias de los procesos políticos y sociales de cambio que venían desenvolviéndose en la primera década y media del presente siglo. En este contexto de incertidumbre, las sociedades se encuentran en la encrucijada ante las vías posibles que se abren a la educación: ¿igualdad, inclusión o competitividad para el mercado? Este artículo pasa revista por algunas importantes resignifi caciones planteadas a la educación en las últimas décadas por diversos movimientos sociales y educativos en América Latina, en el escenario de transformaciones sociales y políticas en que algunos Estados contribuyeron a la revitalización de la educación pública como un derecho humano. Nuevas generaciones exigen la educación como derecho y no quieren más educación como lucro. Pueblos indígenas proponen otros sentidos de la educación dentro del paradigma del Buen Vivir (Sumak Kawsay) o Vivir Bien (Suma Qamaña), buscan posicionar un nuevo signifi cado de la vida, en el horizonte de una nueva espiritualidad y convivencia. Estas alternativas ofrecen señales de posibles caminos frente al oscurecimiento humano que presenciamos actualmente.Palabras clave: Sentidos de la educación. Alternativas al desarrollo. Pertinencia cultural. Sementes e estradas para a educação latino-americana em tempos de incertezaRESUMONa América Latina vivemos uma ruptura nas tendências dos processos políticos e sociais de mudança que se desdobraram na primeira década e meia deste século. Nesse contexto de incerteza, as sociedades estão na encruzilhada diante de possíveis caminhos abertos à educação: igualdade, inclusão ou competitividade para o mercado? Este artigo analisa algumas ressignificações importantes da educação nas últimas décadas por diversos movimentos sociais e educacionais da América Latina, no cenário de transformações sociais e políticas em que alguns Estados contribuíram para a revitalização da educação pública como direito humano. As novas gerações exigem educação como um direito e não querem mais educação como lucro. Os povos indígenas propõem outras formas de educação dentro do paradigma do bem viver (Sumak Kawsay) ou segundo Living Well (Suma Qamaña) buscar um novo sentido da vida, no horizonte de uma nova espiritualidade e convívio. Essas alternativas oferecem sinais de possíveis caminhos contrários ao obscurecimento humano que estamos testemunhando atualmente.Palavras-chave: Sentidos da educação. Alternativas ao desenvolvimento. Relevância cultural. Seeds and roads for Latin American education in times of uncertaintyABSTRACTIn Latin America we have lived a break in the trends of the political and social processes of change that had been unfolding in the fi rst decade and a half of this century. In this context of uncertainty, societies are at the crossroads before the possible paths open to education: equality, inclusion or competitiveness for the market? This article reviews some important resignifi cations of education in recent decades by various social and educational movements in Latin America, in the scenario of social and political transformations where some States contributed to the revitalization of public education as a human right. New generations demand education as a right, they do not want more education as a profi t. Indigenous peoples propose other meanings of education within the paradigm of Good Living (Sumak Kawsay) or Living Well (Suma Qamaña), seeking to position a new meaning of life, on the horizon of a new spirituality and coexistence. These alternatives off er signs of possible paths against the human obscuration that we are witnessing today.Keywords: Senses of education. Alternatives to development. Cultural relevance.

scholarly journals Locating “Climate Justice” within a National Context

2014 ◽  
pp. 1-14
Author(s):  
Rebeca Leonard ◽  
Jacques-Chai Chomthongdi
Keyword(s):  
Climate Change ◽  
Structural Changes ◽  
National Level ◽  
Ghg Emissions ◽  
Climate Justice ◽  
National Context ◽  
Middle Income ◽  
Growing Economy ◽  
Climate Crisis

Many explorations of climate justice have focused on the international sphere, centring attention on the historical responsibilities of industrialised nations for the reductionof greenhouse gas (GHG) emissions and the financing of climate change policies,the imbalance in geopolitical power that has influenced and stalled decisions at the United Nations Framework Convention on Climate Change (UNFCCC), and the structural changes needed as the world re-thinks development. This article presents a discussion of articulations of climate justice in a national context, exploring the case of Thailand, a middle-income country with a fast growing economy and a high trajectory of increasing emissions, but not listed in Annex 1 of the UNFCCC. These articulations are grouped and discussed within a framework of justice amongst people, justice to a place, and justice through time. A more comprehensive consideration of climate justice at the national level could point Thailand towards substantially different approaches in the short, medium and long term, than those currently being implemented to address the climate crisis.

scholarly journals «SOMOS UN PUEBLO, PRECISAMOS UN TERRITORIO PORQUE ALLÍ ES DONDE SE DA LA VIDA INDÍGENA; SIN TERRITORIO NO HAY IDENTIDAD COMO PUEBLO». BUEN VIVIR EN ARGENTINA

2015 ◽  
Vol 10 (19) ◽  
pp. 28
Author(s):  
Morita Carrasco ◽  
Silvina Ramírez
Keyword(s):  
Indigenous Peoples ◽  
Latin American ◽  
Buen Vivir ◽  
Development Models ◽  
Interdisciplinary Perspective ◽  
Good Living ◽  
Latin American Countries ◽  
Legal Consequences ◽  
Made In

El artículo aborda una perspectiva respecto del surgimiento de la noción del buen vivir, asociado a dos modelos de desarrollo en los países de Latinoamérica. Analiza las posibles consecuencias legales emanadas de la incorporación del respeto a la naturaleza en las constituciones de Bolivia y Ecuador. Desde una mirada interdisciplinaria que articula finalmente posiciones del derecho y la antropología, el artículo propone un análisis de algunos pronunciamientos y documentos de pueblos indígenas en la Argentina para comprender el sentido que estos dan al buen vivir, sin nombrarlo de este modo. «WE ARE A PEOPLE. WE NEED A TERRITORY BECAUSE THAT IS WHERE INDIGENOUS LIFE TAKES PLACE. WITHOUT A TERRITORY, THERE IS NO IDENTITY AS A PEOPLE». BUEN VIVIR IN ARGENTINA This article views the emergence of the notion of good living (buen vivir), associated to development models in Latin American countries. It analyzes the possible legal consequences derived from the inclusion of the notion of respect for nature within the constitutions of Bolivia and Ecuador. From an interdisciplinary perspective that ultimately articulates positions drawn from law and anthropology, the article proposes an analysis of some statements and documents the indigenous peoples from Argentina have made in order to understand the meaning they place on the notion of good living, without naming it as such.  

scholarly journals Art for a Future Planet

2021 ◽  
Vol 13 (1) ◽  
pp. 159-180
Author(s):  
Joanna Page
Keyword(s):  
Climate Change ◽  
Latin America ◽  
Latin American ◽  
Valuable Contribution ◽  
Science Projects ◽  
The Commons ◽  
Climate Crisis

Abstract Joanna Zylinska proposes a “feminist counterapocalypse,” which would resist the anthropocentric, technicist perspectives that shape apocalyptic narratives of climate crisis. Like Anna Tsing’s exploration of collaborative survival, Zylinska’s counterapocalypse is founded on the notion of precarity as a shared condition of life in the postindustrial world. This article focuses on art-science projects by Joaquín Fargas (Argentina) and Paul Rosero Contreras (Ecuador) that imagine environmental futures. In contrasting their projects the author asks how they endorse or subvert the anthropocentrism that often motivates the representation of climate change as reversible (humans save the planet) or, indeed, as irreversible (humans destroy the planet). Drawing on the work of Andreas Weber and several Latin American scholars, including Eduardo Gudynas and Raquel Gutiérrez Aguilar, the author suggests ways in which biosemiotic and biocentric perspectives may make a valuable contribution to the counterapocalypse Zylinska proposes. The analysis of Rosero’s work in particular opens up ways in which one might consider other paradigms rather than precarity as the basis for a postanthropocentric counterapocalypse, including abundance, reciprocity, collaboration, and coevolution. These are found everywhere in complex ecosystems and relate closely to the principles on which theories and practices of the commons are founded, both in Latin America and beyond.

Buen vivir (Good Living): A “Glocal” Genealogy of a Latin American Utopia for the World

2021 ◽  
pp. 0094582X2110092
Author(s):  
Adrián E. Beling ◽  
Ana Patricia Cubillo-Guevara ◽  
Julien Vanhulst ◽  
Antonio Luis Hidalgo-Capitán
Keyword(s):  
Latin America ◽  
Latin American ◽  
Turn Of The Century ◽  
Development Model ◽  
Buen Vivir ◽  
The World ◽  
Good Living ◽  
America Latina ◽  
Multiple Actors

Buen vivir (good living) discourse emerged at the turn of the century in the context of global political contestation around the prevailing development model at the intersection of multiple actors, discourses, and struggles. A genealogical reconstruction of this discourse disputes the ethnocentric character often attributed to it outside Latin America as an allegedly indigenous discursive product. Instead, buen vivir is a prime example of “glocal” discursive articulation in pursuit of alter- and postdevelopmentalist utopias—a cultural-political experiment that holds valuable lessons for global debates around alternative socio-ecological futures. El discurso del “buen vivir” surgió a principios de siglo en el contexto de la contienda política global en torno al modelo de desarrollo prevaleciente en la intersección de múltiples actores, discursos y luchas. Una reconstrucción genealógica de dicho discurso cuestiona el carácter etnocéntrico que a menudo se le atribuye fuera de América Latina, donde se le mira como un producto discursivo supuestamente indígena. Sin embargo, el buen vivir es un excelente ejemplo de articulación discursiva “glocal” en busca de utopías alter-y postdesarrollistas, un experimento cultural-político que puede brindar valiosas lecciones a los debates globales en torno a futuros socioecológicos alternativos.

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