Gerard Kuperus – författare

Philosophy in the American West explores the physical, ecological, cultural, and narrative environments associated with the western United States, reflecting on the relationship between people and the places that sustain them.

The American West has long been recognized as having significance. From Crèvecoeur’s early observations in Letters from an American Farmer (1782), to Thoreau’s reflections in Walden (1854), to twentieth-century thoughts on the legacy of a vanishing frontier, "the West" has played a pivotal role in the American narrative and in the American sense of self. But while the nature of "westernness" has been touched on by historians, sociologists, and, especially, novelists and poets, this collection represents the first attempt to think philosophically about the nature of "the West" and its influence on us. The contributors take up thinkers that have been associated with Continental Philosophy and pair them with writers, poets, and artists of "the West". And while this collection seeks to loosen the cords that tie philosophy to Europe, the traditions of "continental" philosophy—phenomenology, hermeneutics, deconstruction, and others—offer deep resources for thinking through the particularity of place.

This book will be of great interest to students and scholars of Philosophy, as well as those working in Ecocriticism and the Environmental Humanities more broadly.

Philosophy in the American West explores the physical, ecological, cultural, and narrative environments associated with the western United States, reflecting on the relationship between people and the places that sustain them.

The American West has long been recognized as having significance. From Crèvecoeur’s early observations in Letters from an American Farmer (1782), to Thoreau’s reflections in Walden (1854), to twentieth-century thoughts on the legacy of a vanishing frontier, "the West" has played a pivotal role in the American narrative and in the American sense of self. But while the nature of "westernness" has been touched on by historians, sociologists, and, especially, novelists and poets, this collection represents the first attempt to think philosophically about the nature of "the West" and its influence on us. The contributors take up thinkers that have been associated with Continental Philosophy and pair them with writers, poets, and artists of "the West". And while this collection seeks to loosen the cords that tie philosophy to Europe, the traditions of "continental" philosophy—phenomenology, hermeneutics, deconstruction, and others—offer deep resources for thinking through the particularity of place.

This book will be of great interest to students and scholars of Philosophy, as well as those working in Ecocriticism and the Environmental Humanities more broadly.

While our world is characterized by mobility, global interactions, and increasing knowledge, we are facing serious challenges regarding the knowledge of the places around us. We understand and navigate our surroundings by relying on advanced technologies. Yet, a truly knowledgeable relationship to the places where we live and visit is lacking.

This book proposes that we are utterly lost and that the loss of a sense of place has contributed to different crises, such as the environmental crisis, the immigration crisis, and poverty. With a rising number of environmental, political, and economic displacements the topic of place becomes more and more relevant and philosophy has to take up this topic in more serious ways than it has done so far. To counteract this problem, the book provides suggestions for how to think differently, both about ourselves, our relationship to other people, and to the places around us. It ends with a suggestion of how to understand ourselves in an eco-political community, one of humans and other living beings as well as inanimate objects.

This book will be of great interest to researchers and students of environmental ethics and philosophy as well as those interested in the environmental humanities more generally.

While our world is characterized by mobility, global interactions, and increasing knowledge, we are facing serious challenges regarding the knowledge of the places around us. We understand and navigate our surroundings by relying on advanced technologies. Yet, a truly knowledgeable relationship to the places where we live and visit is lacking.

This book proposes that we are utterly lost and that the loss of a sense of place has contributed to different crises, such as the environmental crisis, the immigration crisis, and poverty. With a rising number of environmental, political, and economic displacements the topic of place becomes more and more relevant and philosophy has to take up this topic in more serious ways than it has done so far. To counteract this problem, the book provides suggestions for how to think differently, both about ourselves, our relationship to other people, and to the places around us. It ends with a suggestion of how to understand ourselves in an eco-political community, one of humans and other living beings as well as inanimate objects.

This book will be of great interest to researchers and students of environmental ethics and philosophy as well as those interested in the environmental humanities more generally.

This volume contains essays that offer both historical and contemporary views of nature, as seen through a hermeneutic, deconstructive, and phenomenological lens. It reaches back to Ancient Greek conceptions of physis in Homer and Empedocles, encompasses 13th century Zen master Dōgen, and extends to include 21st Century Continental Thought. By providing ontologies of nature from the perspective of the history of philosophy and of contemporary philosophy alike, the book shows that such perspectives need to be seen in dialogue with each other in order to offer a deeper and more comprehensive philosophy of nature. The value of the historical accounts discussed lies in discerning the conceptual problems that contribute to the dominant thinking underpinning our ecological predicament, as well as in providing helpful resources for thinking innovatively through current problems, thus recasting the past to allow for a future yet to be imagined. The book also discusses contemporary continental thinkers who are more critically aware of the dominant anthropocentric and instrumental view of nature, and who provide substantial guidance for a sensible, innovative “ontology of nature” suited for an ecology of the future. Overall, the ontologies of nature discerned in this volume are not merely of theoretical interest, but strategically serve to suspend anthropocentrism and spark ethical and political reorientation in the context of our current ecological predicament.