Damien Delorme

The relationship between deep ecology, environmental ethics and Buddhist philosophy has been extensively explored in academic literature. Arne Naess identified Buddhism as one of the wisdom traditions aligning with his ecological philosophy, known as ecosophy T. Influential figures like Snyder, Huxley, and Watts have linked deep ecology with Buddhist concepts, emphasizing the interconnectedness of all things and the holistic view of the world. One key point of contention revolves around the concept of the ecological self. Naess suggested that Buddhism influenced his expanded notion of the self, but scholars have debated this claim, arguing that Buddhist philosophy seeks to dissolve the ego rather than extend it. However, some Buddhist thinkers have embraced the idea of the ecological self, drawing on concepts like dependent co-arising to support it. Joanna Macy, a prominent figure in this discourse, explicitly connected the ecological self to Buddhist ethics. Through her “greening of the self” concept, Macy advocated for a deeper ecological awareness rooted in Buddhist philosophical principles. Macy’s work, particularly the Practices and Rituals for Works That Reconnects (WTR), blends ecopsychology with Buddhist-inspired perspectives, offering a non-dogmatic approach accessible to individuals of various religious backgrounds. This paper aims to revisit the Buddhist influence on the ecological self, as seen in the works of Naess and Macy. It seeks to clarify how unconventional interpretations of Buddhist philosophy have shaped environmental ethics and western philosophy. Additionally, the paper will explore how WTR, with its Buddhist philosophical underpinnings, highlights not only the ecopsychological dimension but also the ethics of care and micropolitics embedded within such transformative experiences. Through empirical research, including field surveys, this presentation will delve into the practical implications of these theoretical frameworks, shedding light on the transformative potential of Buddhist-inspired environmental ethics.

Starting from the observation that there is a gap between knowledge of the environmental sciences and practical engagement, for example, in climate change or biodiversity loss, this article explores one possible explanation for this situation—namely, the process of objectification inherent in science. It then proposes to remedy the situation by defending the idea of a ‘first-person ecology’. This term refers to a field of research and practice that looks at the relationship between humans and nature from the point of view of the embodied and situated nature of lived experience. The lived experience of nature at the heart of a first-person ecology is first studied from an epistemic perspective using the concept of recognition, inspired by the Frankfurt School philosopher and sociologist Axel Honneth. It is then approached from a phenomenological perspective, using the emerging field of ecospirituality to describe the characteristics of this experience.

Existing predominant approaches within virtue ethics (VE) assume humans as the typical agent and virtues as dispositions that pertain primarily to human–human interpersonal relationships. Similarly, the main accounts in the more specific area of environmental virtue ethics (EVE) tend to support weak anthropocentric positions, in which virtues are understood as excellent dispositions of human agents. In addition, however, several EVE authors have also considered virtues that benefit non-human beings and entities (e.g., environmental or ecological virtues). The latter correspond to excellent character dispositions that would extend moral consideration and care for the benefit of non-human beings, entities, or entire ecosystems. In this direction, a few authors have argued that EVE could be considered non-anthropocentric insofar as it could: (a) promote non-human ends, well-being, and the flourishing of non-human beings and entities; (b) involve significant relations to non-humans. Drawing from different traditions, including ecofeminism and care ethics, we argue for a broader notion of self and a decentered notion of virtues. The broader notion of selfhood corresponds to the “ecological self”, one that can be enacted by both human and non-human beings, is embedded in a network of relations, and recognizes the more-than-human world as fundamental and yet indispensable otherness. We suggest that this broader notion of agency allows for an expansive understanding of virtues that includes a-moral functional ecological virtues, which can be exercised not only by humans but also by certain non-human beings. This alternative understanding of selfhood and ecological virtues within EVE could have several theoretical and practical implications, some of which may enable different types of agencies and transform collective action.

Michel Serres a été l’un des premiers philosophes à reconnaître, dès les années 1990, l’enjeu planétaire des crises écologiques et la rupture anthropologique que constitue ce que l’on nomme aujourd’hui l’Anthropocène. Sa philosophie offre des ressources précieuses non seulement pour penser mais aussi pour imaginer cette nouvelle condition terrestre. Cet article s’attache précisément aux dimensions imaginantes des crises écologiques, aux niveaux phénoménologique, épistémique et pragmatique. Suivant Serres, l’article montre que la philosophie ne peut plus négliger le monde et qu’elle doit contribuer à inventer de nouvelles relations avec la nature-Biogée, notamment en déployant les puissances critiques et créatives de l’imagination.