Search results

In this chapter, the author proceeds to explore the second ‘C’ in the 3C Model of Taoism: conversation, with an emphasis on ecological sustainability. The discussion delves into the connections between Taoism and deep ecology, eco-effectiveness and eco-efficiency, and the Diderot effect and sustainable consumption. Taoism underscores the value of maintaining balance with nature and regards the natural world as a wellspring of wisdom and inspiration. Taoism and deep ecology share many philosophical similarities. Both perspectives highlight the importance of cherishing all living beings, coexisting peacefully with nature, and acknowledging that humans are a small component of a larger ecosystem. Taoism strongly accentuates the interconnectivity of all things and the critical need for balance between nature and human life. Along with promoting harmony and respect for the environment, deep ecology also advocates for social and political reform to protect the ecosystem. These two approaches emphasize the need to understand our position in the world and how our actions affect the environment and all living organisms. The wisdom of Taoism perceives sustainability as encompassing the entire ecosystem, an intricate network of life with its abundant and diverse range of species. This view aligns with the principles of deep ecology, which sees the ecosystem as a living entity in which humanity is merely one component.

This chapter deals with global sustainability, in its old and modern concepts, typologies, and theories. Most concepts of sustainability, we contend, are anthropocentric, a self-serving attitude that believes in the utmost superiority of man over the rest of the nonhuman universe, which seemingly privileges humans to use, extract, and exploit planetary resources for industrialization and infrastructure development and presumably lead to human growth and prosperity (the Anthropocene). The cost of this however is terrestrial depletion, deterioration, degradation, and decadence that manifest in the current global phenomena of global warming, global climate change, Arctic meltdowns, ocean acidity, massive deforestation, and global carbon footprints, which have collectively rendered human habitability on this earth drastically reduced and jeopardized. In this context, we review the timeline (1992–2022) of the United Nations' sustainability negotiations and accords, several nonanthropocentric and nonanthropomorphic conceptualizations of global sustainability such as Leopold Aldo's land ethic, deep ecology of Naess and associates, Thomas Berry's ecozoic ecology (updated by Spethmann). Combining the best nonanthropocentric developments, we propose a holistic concept of “natural sustainability,” more consonant with critical thinking, which mandates reduced or disciplined use of planetary resources such that Nature can regenerate and renew herself.

Natural sustainability advocates a more fruitful integrative ecozoic paradigm of “sustainability centrism,” which seeks cosmic sustainability of Mother Nature for herself as an end in herself, and we spell out its implications for organizational science and corporate responsibility as an extended global community.

This chapter runs into three parts. Part I: Major Sustainability Types versus Ecozoic Worldview of Cosmic Sustainability; Part II: Conceptualization of Natural Sustainability and Its Justification based on Environmental Ethics, Ecozoic Sustainability, and Deep Ecology; and Part III: Capturing Nature as Nature and Her Moral Imperatives for Understanding Natural Sustainability. Toward the end of this chapter, we also discuss managerial implications and directions for future research.

This chapter approaches issues of ecospirituality through Gender and the Environment analytical lenses. We propose the need to actively queer human/Nature relations and understandings by exploring studies related to ecospirituality, Earth relations, and gender dynamics. The chapter considers ecospirituality as ritual practices, material cultures, codified ethics, and/or cosmological structures related to a category of “the sacred,” which influence how various gendered and sexed bodies interact with the non-human world. Here, we propose that ecospiritual categories can shape the ways that humans conceive of their humanness and their sexed and gendered bodies. Within the context of religion/Nature interactions white evangelical masculinist subcultures in the United States are considered as an example that demonstrates the paradoxical characteristics of the gender binary and human/Nature dualisms. The chapter proceeds to offer queered ecologies as alternative narratives that can assist the larger Gender and Environment discourse in better understanding ecospiritual practices and worldviews, and how the latter can contribute to prosustainable lifeways as a viable alternative to masculinist hegemonies that are continuing to predominate the ways that many humans – especially those in the Global North – understand and relate to the natural world at great cost to life on the planet.

Changes and transformations experienced today have created alternative lifestyles in cities. Many life concepts try to find solutions to environmental problems, so much so that this section focuses on smart eco-city concept, which is one of the trending city initiatives of the last century and is expected to become more popular each day. In the chapter, firstly, information about the concepts of eco-city and smart city is given and then what is meant by the concept of smart eco-city is discussed. Next, smart eco-cities have been tried to be explained with application examples. Finally, the chapter emphasizes the importance of ecological cities blended with technology for the sustainability of living spaces and offers implications for future research.

This chapter focuses on ecofeminism that primarily refers to feminist theory and activism informed by ecology. Ecofeminism is concerned with real connections between humans and Nature, as also by the domination of Nature by man and, specifically, by women's subservience to men. The foundational ecofeminist assumption is that environmental issues are basically feminist issues, and vice versa. It believes that ecofeminism, best understood and operationalized, can restore Mother Nature (endangered by industrial extraction and exploitation) and reassure rights to animals (deanimalized and threatened by factory farming). Although ecofeminism is a diverse movement, ecofeminist theorists share the presupposition that social transformation is necessary for ecological survival, that intellectual transformation of dominant modes of thought must accompany social transformation, that Nature teaches and reveals nondualistic, nonhierarchical systems of relations that are models for social transformation of values, and that human and cultural diversity are values in social transformation; some of these values and movements even influenced the world via the UN. Accordingly, this chapter highlights major positive contributions of ecofeminism.