Ecoculture is an emerging focal concept reflecting the inextricability of nature and culture. It is applicable to and employed in many disciplines, yet it is rarely defined, cited, or interrogated, causing potential inconsistencies in scholarly operationalization. In the present analysis, I use Steven H. Chaffee’s method of explication to develop an analytical review of ecoculture. I explore the primitive terms—ecology and culture—before assessing the scholarly use of the derived, compound term. I trace ecoculture across multiple disciplines, synthesizing operationalizations into one transdisciplinary theoretical framework. I find that ecoculture connotes interconnectedness and place relations, and has been critically operationalized in ways that problematize dominant human-centered ideologies, making it a productive scholarly frame that emphasizes the relationships between humans, their cultures, and their ecologies.
Tracing a Transdisciplinary Focal Concept
Melissa M. Parks
Where Is Constancy?
William A. Quinn
), to escape what otherwise seems a maze of endlessly tangled interpretations. Nevertheless, the reader should resist the gravitational attraction of any ‘one true explication’, even as the Man of Law himself insists upon the fated fixity of his plot
Belief and Disbelief of Mystical Forces, Perilous Conditions, and the Opacity of Being
cosmological friction and violence from which the mystical gains strength, as well as the confusion and bodily harm it can cause to humans. Nevertheless, in Willerslev’s analysis such elements are put behind the purpose of explicating cosmological workings. In
The Human Body as Raw Material
depictions of the human body as raw material. My investigation will proceed, first, by explicating an ontological distinction between being-in-itself and being-for-itself , which will allow for a clarification of the processes involved in the
Explication Entries are in the chronological order of Durkheim’s requests, and are set out as follows: entry number; author’s surname; text’s main title; year of publication; [remarks]; catalogue number; *[number of a corresponding loan]
Sartrean conceptions of the Ego, emotions, language, and the imaginary provide a comprehensive account of "magic" that could ultimately give rise to a new philosophical psychology. By focusing upon only one of these here—the imaginary—we see that through its irrealizing capabilities consciousness contaminates the world and bewitches itself in a manner that defies simple deterministic explication. We highlight this with an explication of what Sartre means by "nihilation" and the "analogon," and introduce a concrete example of nostalgia, hoping to lay the scene for a detailed study into the dynamic between our ontological freedom and its constitution and experience of phenomena as enchanting and bewitching. "Magical being" must therefore involve a deep, Sartrean analysis that explicates ontological freedom as becoming concretely engaged in both the real and irreal alike, whereby the imaginary as magic can lead to the most insane, as well as the most artistic, incantations.
Nicolas Sembel and Matthieu Béra
Explication Entries are listed by university year in the chronological order of Durkheim’s loans, and are set out as follows: entry number; author’s surname; text’s main title; year of publication; volume number (t. = volume, np = not given); date of loan – date of return; length of loan (j. = days); type of text (lv. = book, rv. = review, th. = thesis); library catalogue number.
Reading Wittgenstein Against Lyotard
There can be no doubt that Jean-Francois Lyotard’s The Postmodern Condition has more than lived up to its title insofar as it has been taken up as the signal explication, if not example, of the condition that the ‘globalised’ world finds itself in today.1 This paper attempts to demonstrate the incoherence of at least one of its arguments, namely that the postmodern marks the relegation of the social bond not only to the past but also to what is passé.
Durkheim critique et continuateur de Quetelet
Le premier chapitre du livre III du Suicide, ‘L’élément social du suicide’ (incontestablement le coeur de l’ouvrage selon son auteur), commence par le résumé de l’explication qu’Émile Durkheim vient de donner (dans le livre II) des régularités du phénomène dont il s’occupe. Ce résumé est suivi d’une digression sur Adolphe Quetelet et son oeuvre à laquelle le lecteur averti (contemporain de Durkheim) s’attend depuis déjà plusieurs pages.
I believe that Sartre's theory of groups, coupled with the suppressed social ontology of BN, does provide an account of how positive and constructive social relations are possible, theoretically and practically. This explicates and makes intelligible the aspect of his concept of authentic existence that requires us to act on behalf of the freedom of all. Sartre's theory of the group does provide a basis for practical union and common effort in our social world, whereby "common" individuals can enrich their concrete freedom.