In this book Kerry Whiteside introduces the work of a range of French ecological theorists to an English-speaking audience. He shows how thinkers in France and in English-speaking countries have produced different strains of ecological thought and suggests that the work of French ecological theorists could lessen pervasive tensions in Anglophone ecology. Much of the theory written in English is shaped by the debate between anthropocentric ecologists, who contend that the value of our nonhuman surroundings derives from their role in fulfilling human interests, and ecocentric ecologists, who contend that the nonhuman world holds ultimate value in and of itself. This debate is almost nonexistent among French theorists, who tend to focus on the processes linking nature and human identity. Whiteside suggests that the insights of French theorists could help English-language theorists to extricate themselves from endless debates over the real center of nature's value. Among the French theorists discussed are Denis de Rougemont, Denis Duclos, René Dumont, Luc Ferry, André Gorz, Félix Guattari, Bruno Latour, Alain Lipietz, Edgar Morin, Serge Moscovici, and Michel Serres. The English-language theorists discussed include John Barry, Robyn Eckersley, Robert Goodin, Tim Hayward, Holmes Rolston III, and Paul Taylor.

A revolutionary new understanding of the precarious modern human-nature relationship and a path to a healthier, more sustainable world. Amidst all the wondrous luxuries of the modern world—smartphones, fast intercontinental travel, Internet movies, fully stocked refrigerators—lies an unnerving fact that may be even more disturbing than all the environmental and social costs of our lifestyles. The fragmentations of our modern lives, our disconnections from nature and from the consequences of our actions, make it difficult to follow our own values and ethics, so we can no longer be truly ethical beings. When we buy a computer or a hamburger, our impacts ripple across the globe, and, dissociated from them, we can’t quite respond. Our personal and professional choices result in damages ranging from radioactive landscapes to disappearing rainforests, but we can’t quite see how. Environmental scholar Kenneth Worthy traces the broken pathways between consumers and clean-room worker illnesses, superfund sites in Silicon Valley, and massively contaminated landscapes in rural Asian villages. His groundbreaking, psychologically based explanation confirms that our disconnections make us more destructive and that we must bear witness to nature and our consequences. Invisible Nature shows the way forward: how we can create more involvement in our own food production, more education about how goods are produced and waste is disposed, more direct and deliberative democracy, and greater contact with the nature that sustains us.

“For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you hope and a future. Then you will call on me and come and pray to me, and I will listen to you. You will seek me and find me when you seek me with all your heart. I will be found by you,” declares the Lord, “and will bring you back from captivity...” (Jeremiah 29:11–14) Walking in the path of darkness, I never looked up to see God’s light. I had put God on the shelf. I was making my way in life. I was gaining notoriety and recognition for my accomplishments. My pride, arrogance, and selfishness were shining in my fleshly success. I was rolling and life was rocking, until one day, God placed a boulder in my path I could not move. In the blink of an eye, I lost my career, and my marriage was coming to an end. My Heavenly Father had stopped my fleshly ways to show me the deep darkness of my soul. He would take the pieces of clay from my brokenness, place me back on His pottery wheel, remold me with His loving hands, and put me through the fire to purify my soul. He would lead me to His place, “The Back Porch,” where He would teach me to meditate, show me visions, give me peace in His quietness, and open my ears to hear His voice. I would listen as He would speak through the pen and I would record His spoken words. Exhausted, tired, and weary, a broken man was being healed through the writings of his Heavenly Father. In this journey, He will use my love for nature to share with me the simple things in life, explain my visions, and gain understanding as we walk through this journey together. God shines His light and speaks to every man and woman. You must take the time to see His light and be still in His presence to hear His voice. Open this book, take a journey with me, and experience how God heals and remolds a broken man. He led me to write this book so you can see how God changed me and experience how God can change you.

For the twentieth-century naturalist and poet Loren Eiseley, the relationship between human beings and the natural world has become unnatural, divided by the era of modern technology. Loren Eiseley’s Writing across the Nature and Culture Divide analyses how the philosopher of science becomes a boundary crosser in time and space. Qianqian Cheng points to Eiseley’s method of uniting science and the humanities to reflect on human evolution and the past and future role of science with a visionary and poetic imagination. Seizing the connectedness of living beings, Eiseley, and now Cheng, makes us aware of the presence of nature even in daily urban life. Qianqian Cheng unveils Eiseley’s merits, showing the poet as a necessary voice in the urgent mission to make individuals realize their responsibility to respond ethically to the living world.

While considerable research and on-ground project work focuses on the interface between Indigenous/local people and nature conservation in the Asia-Pacific region, the interface between these people and cultural heritage conservation has not received the same attention. This collection brings together papers on the current mechanisms in place in the region to conserve cultural heritage values. It will provide an overview of the extent to which local communities have been engaged in assessing the significance of this heritage and conserving it. It will address the extent to which management regimes have variously allowed, facilitated or obstructed continuing cultural engagement with heritage places and landscapes, and discuss the problems agencies experience with protection and management of cultural heritage places.

Through a nationwide survey, the authors of this study conclude that US Evangelicals may actually be preserving the racial chasm, not through active racism, but because their theology hinders their ability to recognise systematic injustice.