I spoke today at the Center for Process Studies’ conference, Is It Too Late?: Toward an Ecological Civilization on the topic of Gullah Geechee insights and practices that would urge the process philosophy of Whitehead or Cobb towards active participation and engagement in local communities. Here’s my paper and the presentation below…
Holmes Rolston III, Pioneer of Environmental Ethics, Dies at 92 – The New York Times:
But the dismissal propelled him on to a restless intellectual and spiritual journey, with stops as a trained theologian and a natural historian, until, as a newly minted philosophy professor, he posed a question that had been unasked or routinely dismissed since before Plato: Does nature have value?
His answer — that nature has intrinsic value apart from that derived from human perspectives — appeared in a groundbreaking essay in 1975 that launched his career as the globally recognized “father” of environmental ethics. Moreover, in tune with rising public concern about land, air, water and wildlife, his thesis heralded what the philosopher Allen Carlson called the “environmental turn” in philosophy after millenniums of neglect…
Professor Rolston’s essay “Is There an Ecological Ethic?” was published in the prestigious journal Ethics. It was the first major article in a philosophical journal to accord value to nature.
I’m excited to present a paper this weekend at the Center for Process Studies’ conference (Pomona College, CA), “Is It Too Late?: Toward an Ecological Civilization.”
My paper is titled Relational Roots and Ecological Futures: Bridging Whitehead, Cobb, and Gullah Wisdom Toward a Decolonized Ecological Civilization and I’ll be posting that up after the conference this weekend!
Lately, I’ve been thinking about the remaining ash trees here in Spartanburg. These quiet giants are now gravely threatened by the emerald ash borer, a small, invasive beetle that’s making its way across our county.
This beetle (first discovered in the US in Detroit in the early ’00s) burrows beneath the bark of ash trees, cutting off their lifelines. It’s a slow-motion crisis, one that’s easy to miss until a favorite tree starts to show signs of stress, such as leaves thinning, bark splitting, a hush settling over a place that once felt vibrant.
But this isn’t just about trees. In my work and study, I keep coming back to the idea that we’re all entangled here… people, trees, insects, the soil under our feet. What happens to the ash tree happens to the creatures and people who live around it. Our ecosystems aren’t just backgrounds; they’re communities, and we’re an integral part of them, just as they are an integral part of us.
So what do we do? For me, the first step is to pay attention. Notice what’s changing in your yard, your local park, or the street where you walk your dog. Talk with your neighbors about what you’re seeing. And when you can, support local efforts to monitor and care for our ecosystems.
Maybe most importantly, let this be a moment for spiritual reflection and a reminder that our call to care for the earth isn’t just about preservation, but about love and connection. The fate of the ash tree is tied up with our own, whether we notice it or not.
Let’s notice. And let’s act with intention (not sure releasing non-native wasps is the way to go, either)…
Invasive Emerald Ash Borer attacks South Carolina ash trees:
“I would argue that the Emerald Ash Borer is the most invasive forest pest of this generation,” Clemson University forestry professor David Coyle said. “It’s on the level of Chestnut blight.”…
“We can expect Ash to be very rare in South Carolina, as it’s becoming a very rare tree in most of the U.S.,” Jenkins said.
Here, they often follow the rivers, which is where most Ash trees are found. That includes Lawson’s Fork Creek, which flows right through the Edwin M. Griffin Nature Preserve…
“That tree’s doomed; there’s no coming back for it,” said Sam Parrott, executive director of SPACE. “I think most of our mature Ash trees are toast, unfortunately.”
Here’s a paper that I presented at this year’s American Academy of Religion, Western Region held at Arizona State University in March 2025 (Tempe is quite beautiful in March, btw!). It’s a good starting point for approaching my work and research called The Ecology of the Cross as a part of my PhD interests (and hopefully beyond)…
“This work explores the intersection of ecology and religion, theology, and phenomenology, drawing particularly on process thought, embodied consciousness, and participatory awareness via decolonization. I want to suggest that ecological intentionality offers a framework for peace that extends beyond Human interactions, challenging anthropocentric models of peace and instead envisioning peace as a relational, ecological, and more-than-human performance. I’ll begin by defining this concept of ecological intentionality within a phenomenological and process-relational framework, then explore its implications for peace beyond Human boundaries through examples drawn from both ecological and spiritual contexts. Finally, I’ll propose that peace, in this framework, is not simply an absence of conflict but a mode of relationality grounded in ecological reciprocity and mutual flourishing. This is part of a larger project for my PhD work that I’m calling Ecology of the Cross in reverence to Edith Stein and her influential work (on me), The Science of the Cross.”
Here’s a paper I’ve written on the concept of re-thinking conservation attempts in modern societies based on technocratic and market-based ideas. Conservation and human action (and inaction) is a fascinating area to ponder. As part of my wider work on The Ecology of the Cross, this is a paper that explores some of the roots of our Western concepts of “conservation” and a possible middle way in these uncertain times using fire as a case study 🔥🌲.
Here’s the abstract:
“This paper proposes a paradigm shift in conservation, moving from technocratic and colonial frameworks toward an ethic of interspecies communion. Drawing on Juno Salazar Parreñas’ critique of biopolitical care, Mara Goldman’s analysis of Maasai narrative epistemologies, Barrett et al.’s model of intuitive interspecies communication, and philosophical reflections from Edgar Morin, William Desmond, and the emerging field of Ecocene fire practices, the paper articulates a vision of both conservation and understandings and uses of fire rooted in reciprocity, complexity, and ontological humility. It argues that communion, not control, must ground conservation in the age of ecological disruption.”
This paper proposes a Process Ecology of the Cross, a theological and philosophical reframing of the Christian symbol of the cross through the lens of process-relational metaphysics, ecological kenosis, and more-than-human cosmopolitics. Drawing from the work of Alfred North Whitehead, Catherine Keller, Mihnea Tǎnǎsescu, Donna Haraway, and Indigenous fire stewardship practices, the paper explores how the cross can be reclaimed not as a juridical transaction or redemptive violence, but as a cosmopolitical threshold: a site of shared vulnerability, transformation, and planetary communion. The argument unfolds across seven sections, examining communion as an ontological principle, kenosis as an ethical-political descent, fire as a sacrament of regeneration, and ecological intentionality as a mode of participatory perception. Through phenomenology, posthuman theology, and lived ecological practices, this paper articulates a vision of salvation not as escape from the Earth but as a deepening within it. The cross becomes an altar of becoming-with, a liturgical site of composted grief, regenerative peace, and hope beyond the human.
This paper develops the framework of an integral ecology of the cross by weaving together principles from integral ecology, Christian theology, and phenomenology. Building upon the five principles outlined in The Variety of Integral Ecologies (particularly communion, subjectivity, and agency), I argue that the theological concept of kenosis (self-emptying) and the practice of ecological intentionality offer essential deepening for ecological ethics and spiritual engagement. Drawing from thinkers such as Thomas Berry, Leonardo Boff, Catherine Keller, Maurice Merleau-Ponty, and Edith Stein, the paper proposes a vision of ecological participation grounded in humility, interdependence, and sacramental presence. A case study of fire, examined through Indigenous stewardship practices and Christian sacramental symbolism, serves as a focal point for integrating liturgical, ecological, and metaphysical dimensions. Reimagining the cross not as a symbol of abstract salvation but as a paradigm of relational descent, the paper invites faith communities and scholars alike to consider new modes of ecological formation rooted in attention, vulnerability, and shared becoming. In an age of planetary crisis, an integral ecology of the cross offers a constructive theological and ethical response: one that honors suffering, performs peace beyond the human, and nurtures communion in the face of collapse.
I’m uploading a few papers I’ve written lately on the subjects of spiritual ecologies and metaphysics. Here’s the first of those papers which focuses on the work of Catherine Pickstock and William Desmond to derive a notion of ecological liturgy for our modern period. I also delve into understandings of ancient and pre-historical uses of language and intention, which I find a fascinating topic.
We spent a good deal of “Pandemic Time” camping around South Carolina’s State Parks once they reopened. I think back fondly on those times, even as uncertain as they were. We’ve been pass holders to our incredible State Park system ever since. With the move back to Spartanburg last year, I think this might be the summer we get a lot more usage out of the pass!
Camp Croft is just a few miles from our home now, so Lily and I decided to enjoy a picnic by Lake Craig there this morning to celebrate the end of her school year as well as mine (first year of PhD studies is in the books!). She was excited about the baby geese and the Pop-Tarts she had smuggled in. I was excited to see her enjoying such a beautiful place.
Let’s hope our current government leaders don’t do anything as misguided as wrecking state park systems, as they’ve managed to do with our federal parks and Forest Service.
Croft | South Carolina Parks Official Site:
Once an army training base, Croft State Park covers more than 7,000 acres of rolling, wooded terrain just a few miles from downtown Spartanburg. The park offers over 20 miles of biking and hiking trails, a playground, picnicking and camping, as well as fishing and boating in one of two lakes.
