WEAVING POST-ECOCIDAL CULTURES ...

...entails confronting head-on all cognitive bodies that, partly given their hierarchical arrangements partly given their eagerness to manipulate other, prove disrespectful of the majority of sacred forms on the Planet


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PROTEUS, THE MYTHIC 'OLD MAN OF THE SEA',

ESCORTS THE WEAVING OF

POST-ECOCIDAL CULTURES 

"There is no God-given, unique way to classify the innumerable and diverse products of the evolutionary process" —John Dupré, The Disorder of Things: Metaphysical Foundations of the Disunity of Science, 1993


Given that the mythical figure by the name of Proteus could assume whatever shape he wanted to, many ancient Greeks saw him as a symbol of the original stuff that the world was created from. 

In a similar manner, the post-ecocidal cultures of transpositions are intent upon taking the realm of knowledge to a primal, cosmogonic state where the philosophical, scientific and religious building blocks are amenable to an easier reassembling. 

Much like the mythical figure Proteus, the transposition is invariably a plurality: it morphs into a number of perspectives —innerworldedness, situated structuralism, simultaneous correlation, dynamism, irreducibility, just to name a few. All these perspectives complement each other. Together they elucidate a number of points in relation to local and/or global post-ecocidal politics. Central among these points is the extent to which a transposition transposes, namely, the extent to which it realizes itself while being respectful of others or, contrastingly, the extent to which realization is accomplished by way of constraining others.     

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THE PROTEAN CULTURES OF TRANSPOSITIONS

                  EFFECT A POST-ECOCIDAL TURN


Both Edifying and Systematic 

Post-ecocidal cultures, as I present them in my work, i.e. as post-ecocidal cultures of transpositions weave a narrative which is, in Richard Rorty's senses, partially edifying partially systematic. It is edifying insofar as it is skeptical about building afresh an onto-logical  paradigm now based upon the latest findings in the domain of ecology. Far from going down this path, the post-ecocdidal cultures of transpositions regard intellectual work undertaken under the radical ecological turn with certain suspicion: this exhibits dependency upon a province of knowledge —ecology that is profusely bathed in Western metaphysical waters. The state of the world attests to the fact that these philosophical and scientific waters wreck havoc with, to name only one example, the climate. 

Yet the post-ecocidal cultures of transpositions are unambiguously systematic in the following sense. Instead of engaging the terms of Western metaphysics, they offer to converse —to further extend Rorty's understanding of philosophy's role— by deploying sturdily-adumbrated post-ecocidal tools. No wonder that this scholarship developed by Thomas-Pellicer is so pronouncedly rich in neologisms. 

Each newly-created rubric captures an angle of the politics of our not embodied condition —the successful establishment of the passive form is an additional ploy deployed by Western metaphysicians; it is its own invitation to the manipulation of all that it conveniently passivizes. Rather, each rubric captures an angle of the politics of our embodying, disembodying and, perhaps more importantly if we take into account the colossal task ahead, re-embodying acts. 

In this respect, the collection Law, Philosophy and Ecology: Exploring Re-Embodiments (Routledge, October 2015) is illuminating. It tentatively lays out the philosophy of re-embodiments as an eco of the politics and jurisprudence surrounding our embodying, disembodying and re-embodying actions. 


In Proteus's Shadow

Transpositions can be likened to Proteus, the mythic 'Old Man of The Sea', as Homer calls him, eldest son of Poseidon, shepherd of the sea's flocks who appears to be omniscient but who only shares his knowledgeable position with those who manage to get hold of him. This is not an easy task following Proteus's ready ability to keep on changing forms. 

The transposition, to be sure, is supple and adaptable. It takes on countless forms —as many as perspectives are necessary to leave no blind spots in relation to the elucidation of ecocidal practices. The transposition is in this respect the shepherd of the religantes — the bindings that make up the whole. When transpositions are assembled together they yield an enormous amount of knowledge yet not in relation to being and its eternal predicates but as regards the changing politics of embodiments, disembodiments and re-embodiments. However, this information is only accessible to those who are ready to forsake Western metaphysics and face the groundlessness proper to the post-ecocidal turn, which equally secures post-postmodern ground. 

Eastern Influences 

Weaving post-ecocidal cultures of transpositions bids farewell to Western metaphysics after exhibiting its destructive nature. Nevertheless, it acknowledges the relevant —read: non-ecocidal directions opened up by Eastern traditions including Buddhism (Madhyamaka, Tiantai, the Kyoto School) and Taoism. It must be nonetheless noted that before these outlooks are weaved into the post-ecocidal cultures of transpositions they undergo severe scrutiny: they are purged not least of androcentric and andromorphic residues.  

Plurality and Hands-on Action in the Post-Ecocidal Turn

The aim of weaving post-ecocidal cultures of transpositions is the provision of intellectual tools with which to redress contemporary predicaments; to furnish metaphors that allow for original and relevant approaches to the quandaries that beset our contemporaneity. This manifest urge notwithstanding, the development of these cultures stops short of having as a remit impinging dogmatism. Rather, I am molding this scholarship also with the intention to encourage the proliferation of distinctive philosophies, intellectual bodies and a fortiori  action,  in this self-same post-ecocidal direction. 

It behoves those with a concern for the dire state of loci standi here you are the transposition adopting yet another shape: the loci standi are the 'places that secure stay' in the religantes, including a clean atmosphere— to come up with a multiplicity of intellectual resources geared at the casting of light upon the nature of ecocidal practices. In this respect, weaving post-ecocidal cultures of transpositions emerges as but one of the plural expressions of the post-ecocidal turn. 


Utterly self-aware of its role in the contemporary panorama, weaving post-ecocidal cultures of transpositions attempts not only to keep the philosophical conversation afloat, as Rorty would advocate; it also aims to steer the discourse towards effective re-embodying action, as many in the alter-mondialiste movement would like as to proceed. In this respect, this scholarship is fully Marxian. 


In order to duly give form to this Marxian urge in the world today, I am co-ordinating the EcoPaxMundiAgora.Org project. With the motto 'Conjointly We Redefine our Tread upon the Earth', EcoPaxMundiAgora.Org is meant as an International Ecohumanitrian Organization to reach all the corners of the Planet.