Pantheism and Ecology: Cosmological, Philosophical, and Theological Perspectives (Ecology and Ethics, 6)

Foreword
References
Preface
Acknowledgments
Contents
Editor and Contributors
About the Editor
Contributors
Part I: Pantheism, Ecology, and Cosmology: Different Perspectives and Traditions
	Chapter 1: Brief History of the Organism and the Relationship Between the Whole and Its Parts
		1.1 Why Should We Discuss the Organism When We Are Reflecting on Ecology?
		1.2 The Organism and Its Historiography
		1.3 History of the Organism and Environmental Ethics
			1.3.1 Vitalism, Organism, and Environmental Ethics
		1.4 Mechanicism, Organism, and Organicism
		1.5 Systemic Thought, Organism, and Organicism
		1.6 Conclusion
		References
	Chapter 2: Stoic Pantheism and Environmental Ethics in Pliny the Elder
		2.1 Introduction
		2.2 Pliny’s Pantheism
		2.3 Humanity and Nature
		2.4 Our Duty to the Earth
		References
	Chapter 3: The Presence of God in Creation: Medieval Motifs of Ontological Continuity, Light and Sympathy for Creatures
		3.1 The Neoplatonic Doctrine of Ontological “Continuity” (συνέχεια)
		3.2 The Ontological “Continuity” in the Patristic Framework: Dionysius the Areopagite
		3.3 The Case of John Scotus Erigena: Pantheist, Panentheist… or neither One nor the Other?
		3.4 The Case of St. Francis of Assisi: The Alleged “Pananimism” in Franciscan Theology
		3.5 Conclusions
		References
	Chapter 4: Nature, Venustas, and Harmony
		4.1 Images of Nature
		4.2 Towards a New Humanism
		4.3 Ecological Intersections
		4.4 Magic Constraints and Ecological Knowledge
		References
	Chapter 5: Spinoza: Ecosystemic Consequences of the Intersections Between Pantheism, Panentheism, and Acosmism
		5.1 Meaning and Purpose
		5.2 On Pantheism
		5.3 On Acosmism
		5.4 On Panentheism
		5.5 Ecosystemic Consequences
		References
	Chapter 6: Schleiermacherean Panentheism and Ecology
		6.1 Schleiermacher and Ecology
			6.1.1 Feeling, Acting, Knowing
				6.1.1.1 Feeling
				6.1.1.2 Acting
				6.1.1.3 Knowing
			6.1.2 Schleirmachers’s Three Features and Ecology
				6.1.2.1 Ecological Economics and the Naturzusammenhang
			6.1.3 Schleiermacher on Sin and Ecology
			6.1.4 Schleiermacherean Icoses and Ecology
		6.2 Schleiermacherean Panentheism
			6.2.1 Schleiermacher’s Post-Kantian Neo-Spinozism
			6.2.2 Schleiermacher and the Panentheistic Array
			6.2.3 Schleiermacher’s Panentheistic Post-Kantian Neo-Spinozism
		6.3 Schleiermacherean Panentheism and Ecology
		References
	Chapter 7: Rumi and Tagore on Being-With-Nature
		7.1 Introduction
		7.2 The Primordial Concept of “Being-With”
		7.3 Being-With-Earth, or Lords of the Earth?
		7.4 “Living in the Heart of Nature”: Tagore on Divine Immanence, Harmony, and Union
		7.5 Rumi on Being-with-Nature: The Immanent Scent of the Divine
		7.6 Conclusion
		References
	Chapter 8: The Withdrawal of God and Humanity as Co-creator in Hans Jonas’ Cosmogonic Conjecture
		8.1 A Cosmogonic Eros
		8.2 Self-Alienation of God
		8.3 The Spirit in Humanity: Created Creator
		8.4 Conclusion
		References
	Chapter 9: Hans Jonas and Pantheism: On Ecology and the Problematic Relationship Between God, World, and Humanity
		9.1 Introduction
		9.2 Pantheism and Gnostic Anti-cosmism
		9.3 Modern Nihilism: From Hostility to Indifference
		9.4 From Indifference to Ecological Responsibility
		9.5 Final Considerations
		References
	Chapter 10: The Evolutionary Process Leading Up to the Anthropocene as Seen Through Pierre Teilhard de Chardin’s Cosmic Christology
		10.1 Introduction
		10.2 Evolution and Christian Faith: Teilhard de Chardin’s Contribution
		10.3 The Noosphere and the Anthropocene
		10.4 What Is the Omega Point?
		10.5 Teilhard’s View: A Theology which Embraces Science While Also Having an Ontological Impact
		10.6 Conclusion
		References
	Chapter 11: Influences of the Spinozian Philosophy in the Environmental Activism of Arne Næss
		11.1 Introduction
		11.2 Rhetoric Mediations for Eco-activism
			11.2.1 Biosphere Egalitarianism –in Principle
			11.2.2 The Value of Biodiversity
			11.2.3 Relational Ontology
		11.3 The Narrative Artifice of Ecosophy T
		11.4 Deep Compatible Compositions
		11.5 Concluding Remarks
		References
Part II: Current Ecological Concerns and Cosmologies: Exploring Pantheism
	Chapter 12: Raimon Panikkar’s Sacred Secularity: An Advaita Interpretation to Understand the Sacredness of Nature
		12.1 Introduction
		12.2 Sacred Secularity
		12.3 Hindu Advaita: An A-Dual Interpretation of Reality
		12.4 Advaita Interpretation of Sacred Secularity
		12.5 Conclusions
		References
	Chapter 13: Spinozism and Native Americans on Pantheism and Panentheism
		13.1 Introduction
		13.2 Spinoza’s Pantheism
			13.2.1 God and Substance
			13.2.2 Infinite and Finite Modes
			13.2.3 God, Modes, and Spinoza’s Pantheism
		13.3 Native American Pantheism
			13.3.1 The Great Spirit
			13.3.2 The Great Spirit and Infinite and Finite Modes
			13.3.3 Circles Within Circles and Spinoza’s Modes
		13.4 Spinoza and Native Americans on God and Nature
			13.4.1 Thinking and Extension as Attributes of God
			13.4.2 God’s Intellect and Nature
			13.4.3 Native American and Panentheism
			13.4.4 Communication with the Great Spirit
			13.4.5 Ecology and Blessings from the Great Spirit
			13.4.6 The Great Spirit’s Attributes and Its Dichotomy from Spinoza
		13.5 Conclusion
		References
	Chapter 14: Ground of Being: The Panentheism of Paul Tillich, Earth Care, and Intercultural Dialogue
		14.1 Introduction
		14.2 Ground of Being: Existence as Panentheistic
			14.2.1 Existence as Panentheistic
		14.3 Ground of Being: Existence as an Integral Whole
		14.4 Ground of Being: Earth Care and Intercultural Dialogue
			14.4.1 Earth Care
			14.4.2 Intercultural Dialogue and Collaboration
		14.5 Concluding Thoughts
		References
	Chapter 15: God, Home, and Thinking in the Place: What Kind of Pantheism Did Thoreau Endorse?
		15.1 Walden and Walking: “In Wildness is the preservation of the world”
		15.2 The Intimate Interconnection Between God, Nature, and Self
			15.2.1 “To Find God in Nature”
		15.3 The Dis-connection Between Nature and Self: Ktaadn and the Emergence of Thinking in the Place
		15.4 Final Remarks: What Kind of Pantheism Did Thoreau Endorse?
		References
	Chapter 16: Genesis 1 as Ecosophy
		16.1 Introduction
		16.2 The Dominionistic Reading
		16.3 Coming Close to Genesis
		16.4 Secular Environmental Ethics
			16.4.1 Metabolic and Reliant Values
			16.4.2 Eudemonic Values
			16.4.3 Future Ethics
			16.4.4 Inherent Moral Value
			16.4.5 Ecosophies
			16.4.6 Environmental Virtue Ethics
		16.5 Conclusions: Discourse, Genesis, and Deep Ecology
		References
	Chapter 17: Panentheism in Christian Ecotheology
		17.1 Introduction
		17.2 The Notion of Panentheism
		17.3 Panentheism for Ecofeminist Theologians: The World as the Body of God
		17.4 “God in Creation:” Bases for a Panentheistic Ecotheology
		17.5 Panentheism in Leonardo Boff’s Ecotheology
		17.6 Conclusion
		References
	Chapter 18: Theism Versus Pancomprehensions
		18.1 Introduction
		18.2 Pantheism and Panentheism: Pancomprehensions
		18.3 Theism in the Face of Pancomprehensions
		18.4 Possible Theistic Ways to Explain the God-World Relationship
		References
	Chapter 19: The Hidden Theology in the New Naturalisms
		19.1 Introduction
		19.2 Naturalism and Natural Sciences
			19.2.1 Everything That Exists Is Natural
			19.2.2 Strong Ontological Naturalism
			19.2.3 Epistemological Universal Naturalism
			19.2.4 Epistemological Naturalism
			19.2.5 Heterodox Naturalism
		19.3 Naturalism and Ecological Consciousness
		19.4 Concluding Remarks
		References
	Chapter 20: Towards a Speculative Ecology. Monads, Habits, and the Non-otherness of the World
		20.1 Introduction
		20.2 The Form and Its Double
		20.3 Wholeness and the Logic of Locus: Cosmos as Theogony
		20.4 Conclusion
		References
	Chapter 21: Anthropocene Narratives and New Cosmologies
		21.1 Introduction
		21.2 A Purpose-Driven Universe
		21.3 A Big Stories—Old and New?
		21.4 New Cosmologies of and in the Anthropocene
		21.5 From Noosphere to Good Anthropocene
		References
	Chapter 22: System as Paradigm for a New World View
		22.1 Introduction
		22.2 The Elusive Concept of Society in Whitehead’s Cosmology
		22.3 Classical Metaphysics in a New Format
		22.4 The Urgent Need for an Acceptable World View
		References
Part III: From Pantheism to Ethics and Politics
	Chapter 23: Pantheism: Destruction of Boundaries?
		23.1 Love, Limits, and Destruction
		23.2 Ecofeminism and Pantheism
		23.3 Transgression of Boundaries at the Ontological and Cosmological Level
		23.4 Boundaries as Determinations: Constrictive or Constitutive?
		23.5 Artificial, Natural Boundaries and Destruction
		23.6 Conclusions
		References
	Chapter 24: Intrinsic Values, Pantheism, and Ecology: Where Does Value Come From?
		24.1 Introduction: Preliminary Ideas on Ecology and Pantheism
		24.2 Respect for Nature: Where Does Value Arise From?
			24.2.1 Intrinsic Values and Aporias
			24.2.2 Beyond Aporias: An Attempt at Explanation
		24.3 Intrinsic Values: A Consistent Pantheist Groundwork
		References
	Chapter 25: Humans Are Humus: An Analysis of Boff’s Panentheistic Ecotheology in the Framework of the Biocultural Ethic
		25.1 Humans Are Humus
		25.2 Co-inhabitants and Custodians of the Biosphere
		25.3 A Dialogue with Leonardo Boff –Interview
		25.4 Boff’s Ecotheology and the Biocultural Ethic
		References
	Chapter 26: On the Compatibility Between Panentheism and Fragmentation: An Experimental Ecofeminist Loosening of the “in” in Allingottlehre
		26.1 Introduction
		26.2 Pantheism and Holism in Environmentalism
		26.3 Panentheism and Holism in Environmentalism and Feminism
		26.4 An Eco-Feminist Fragmented Panentheism?
		26.5 Conclusion
		References
	Chapter 27: Hossein Nasr on the Environmental Crisis
		27.1 Introduction
		27.2 The Spiritual Dimension of the Ecological Crisis: Humanity, Spirit, and World
		27.3 Nature Throughout History: Modernity and the West
		27.4 A Paradigm Shift
		References
	Chapter 28: Francis Hallé’s Project for a Large Primary Forest in Western Europe and a New Understanding of Our Relationship with the Biosphere
		References