A GRAND NARRATIVE FOR THE POST-ECOCIDAL ERA WE ARE TO BUILD TOGETHER
"[Academic] critics, at precisely the historical point where we confront a totalizing process in practice, have chosen to oppose it by saying that we cannot totalize in theory. This means that only the 'progressives' (the proponents of the unfortunate idea that large-scale industrialization has brought us progress), only these intellectuals outline general philosophical theories. A rigorous general theory of why we witness deterioration rather than progress has been absent, but it is exactly this general theory that is needed now."
—Teresa Brennan, Exhausting Modernities: Grounds for a New Economy, 2000
The work of a good number of intellectuals sets profound roots for the flourishing of the post-ecocidal turn. In this section, these roots are tentatively traced.
The roots at issue weave the kind of 'general theory' which Brennan reclaims in the quote above. Yet not so much a general theory why chiefly Western/ized practices are generally lethal as one that addresses how these practices could be post-lethal if we only introduced a good number of novel perspectives —some with remarkably ancestral roots, though— in the way we go about the generation of claims to knowledge.
INTELLECTUAL FORERUNNERS OF THE POST-ECOCIDAL TURN
Teresa Brennan (1952-2003)
Patrick Curry (1951- )
The work of the Canadian-born but London-based Patrick Curry illuminatingly dwells upon a good number of topics that must be addressed to fit, as it were, the humanities —and, a fortiori, the hard sciences— within the bounds of Tellus, not, as Curry repeatedly underscores, by managing her or her dear creatures but by growing attuned to her fascinating wisdom.
In my view, Curry's leading role in the philosophy of divination points to a promising alternative avenue of gaining insights that is superior to philosophy and science as epistēmē insofar as it works with creation instead of proposing its objectification. This cognitive mode generates 'tensive truths' whereby the manufacturer of culture has to metically (i.e., following Metis' cunning wisdom) negotiate decision-making amongst a number of apparently contradictory elements, which are but all dimensions of existence. This initially-more-laborious-scientific approach, which runs counter the myth of solvere, gently safeguards all kinds of Tellusian existential expressions.
Similarly, Curry's long-standing concern with enchantment, which has turned him into a noted Tolkien scholar and has generated a number of articles and a book on the topic currently underway, portends that the 'unpossessive love' characteristic of the enchanting experience, as Tolkien would put it, which leads to a considerate acknowledgment of 'other', will play a crucial role in the production of knowledge respectful of the religantes.
Complementarily, his second edition of Ecological Ethics comes down to say that we are adrift unless we attain a heart-felt religare —one of the attributed etymological roots of religion— namely, a playfulness with Tellus as an animated diverse whole.
Finally, his multiple contributions to environmental philosophy articulate a sound 'relation pluralism'which potently inoculates the field of knowledge against what Curry duly calls 'essentialism monisms', the most pervasive ones being the complementary idealism-materialism.
Jacques Derrida (1930-2004)
One form of post-logocentrism.
Anna Grear ( - )
Piotr Kropotkin (1842-1921)
Abraham Maslow (1908-1970)
Karl Marx (1818-1883)
Alienation, theory of explotation, use value-exchange value
Mary Mellor ( - )
Embodiment, Marxist economics
Raimon Panikkar (1918-2010)
Truth as irrepeatabilty.
Karl Polanyi ( - )
Fictitious commodities (land, labour, money).
Arnold J. Toynbee (1889-1975)
A Yin stage of history as ever-lasting.
Giambattista Vico (1668-1744)