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.
Matthew joins me again to discuss artificial intelligence, ancient constructs of aid, panpsychism, science and the humanities, and formation of religious texts.
Mentioned:
Socrates:
“But my dear Crito, why should we pay so much attention to what ‘most people’ think? The most sensible people who have more claim to be considered, will believe that things have been done exactly as they have” (Plato, The Last Days of Socrates, trans. Tredennick and Tarrant, Penguin Classics, 2003, 80).
Here’s the new episode of the next season of my Thinking Religion podcast. This season is titled Rooted in Mystery: The Rewilding of Thinking Religion.
It’s a short episode, and this season will have a few longer episodes as I unpack some of the ideas I’ve been working on in the braids that combine theology, ecology, intentionality, faith, family, and life.
But let’s start with this one and this question… What would change if you believed the world was watching you with love?
I just returned home to Spartanburg, SC from attending the American Academy of Religion Western Region meeting at Arizona State Univ in (beautiful) Tempe, AZ. Here’s the 2025 AAR Western conference program (pdf).
I spoke on Sunday about the notion of Ecological Intentionality as a component of my PhD project I’m calling The Ecology of the Cross (in honor of Edith Stein and her work The Science of the Cross).
Here’s the full text of my talk (attached here as a PDF as well)…
Ecological Intentionality: Performing Peace Beyond Human Boundaries
Sam Harrelson
California Institute of Integral Studies
American Academy of Religion, Western Region – Arizona State University
March 16, 2025
Introduction
Good afternoon. I’m honored to be here today to present on the concept of Ecological Intentionality and how it can inform and transform our understanding of performing peace beyond Human boundaries. My work explores the intersection of ecology and religion, theology, and phenomenology, drawing particularly on process thought, embodied consciousness, and participatory awareness via decolonization. Today, 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) Science of the Cross.
Defining Ecological Intentionality
The term intentionality has deep roots in phenomenology, particularly in the work of Edmund Husserl and Maurice Merleau-Ponty. In a classical sense, intentionality refers to the directedness of consciousness toward an object, or the idea that consciousness is always about something. However, this model presumes a Human subject directing intentionality toward a discrete object.
Phenomenological Foundations
Edmund Husserl introduced the concept of intentionality as the foundational structure of consciousness. For Husserl, consciousness is never a self-enclosed entity but always directed toward an object or experience. This implies that intentionality is not passive but an active process of meaning-making and a co-constitution between subject and object. Consciousness, therefore, is inherently relational.
Maurice Merleau-Ponty extended this idea by situating consciousness within the body and the material world. In Phenomenology of Perception, Merleau-Ponty argues that intentionality is not purely cognitive but embodied. The body is not simply a vessel for the mind; it is the means through which we engage with and perceive the world. The body’s intentionality is not directed toward abstract objects but toward the flesh of the world or the interwoven fabric of nature, matter, and perception.
Merleau-Ponty’s notion of the flesh, the chiasmic intertwining of self and world, dissolves the boundary between subject and object. When I touch the bark of a tree, I am not simply touching it as an external object; I am being touched by the tree. Perception, in this sense, is a reciprocal exchange between human and more-than-human beings. This is where the concept of ecological intentionality begins to emerge in that it is a perception that is not a unilateral human act but a mode of participation in the world’s unfolding.
Edith Stein and Empathy as Ecological Intentionality
Edith Stein’s work on empathy (On the Problem of Empathy) provides a crucial bridge between classical phenomenology and ecological intentionality. Stein defines empathy as the ability to experience the consciousness and emotional states of others through a form of participatory perception. Unlike Husserl, who viewed intentionality primarily as a cognitive act, Stein insists that empathy involves an affective and embodied process of entering into the experience of another.
What makes Stein’s model of empathy important for ecological intentionality is that it expands the boundaries of intentionality beyond Human consciousness. If empathy is not limited to Human-to-Human relationships but reflects a broader capacity for intersubjective connection, then it opens the possibility for empathy toward the more-than-Human world.
Stein’s notion of eidetic reduction, the process of bracketing out subjective interpretation to encounter the essence of another’s experience, has direct ecological implications. To encounter a tree, a river, or a forest empathically is to bracket out anthropocentric projections and allow the other to disclose itself on its own terms.
Ecological intentionality, then, draws from Stein’s understanding of empathy as an affective and relational act. Just as we can empathize with another person’s suffering, we can empathize with the suffering of a dying forest or an acidifying ocean. Ecological intentionality is not just about knowing the world, it is about feeling with and through the world.
Processual Extensions of Phenomenology
Alfred North Whitehead’s process philosophy extends this phenomenological framework by rejecting the static distinction between subject and object altogether. In Whitehead’s cosmology, all entities, Human, more than Human and non-Human, are processes of becoming constituted by their relationality. Whitehead’s notion of prehension suggests that all entities “feel” the presence of others and respond creatively.
John Cobb extends this insight into theological reflection, suggesting that God’s presence is not external but relational, and a lure toward creative and harmonious becoming. Thus, ecological intentionality involves not only an empathic perception of the world but a participatory process of becoming within the web of ecological life. Peace, in this view, is not a static state but an ongoing relational achievement, or a balancing of diverse needs and potentials within the cosmic and/or ecological order.
Performing Peace Beyond Human Boundaries
What would it mean to perform peace beyond human boundaries? This requires a shift from peace as a Human-centered political or ethical state to peace as a mode of ecological reciprocity. Peace, in this sense, emerges not from the absence of Human conflict but from the flourishing of interdependent relationships across Human and non-Human worlds.
One example is found in Indigenous ecological practices that treat ecosystems not as passive backdrops but as active agents in the process of community formation. The practice of controlled burns among many Indigenous people in North America reflects a form of ecological peace: a reciprocal relationship between human communities and fire-adapted landscapes that ensures the health and sustainability of both. This practice challenges Western models of peace as stability or containment, reframing peace as an ongoing process of participatory ecological reciprocity.
We might also consider the theological implications of this framework. Thomas Berry’s concept of the Earth Community reflects an understanding of peace rooted in interdependence and shared flourishing. For Berry, peace is not solely a human achievement but an ecological performance, and a harmonious balancing of biospheric and human needs.
Religious traditions have long recognized this interdependence. In the Christian tradition, the biblical notion of shalom implies not only Human wholeness but right relationship with the land, the animals, and the broader creation. Similarly, Buddhist traditions frame peace as a state of inter-being, where the suffering or flourishing of one being is tied to the suffering or flourishing of all others.
Implications for Theological and Ecological Praxis
Ecological intentionality reframes peace as a participatory and ecological act. It demands that we move beyond Human-centered models of conflict resolution and embrace a broader vision of relationality. This has profound implications for theological and ecological praxis, particularly when viewed through the framework of Ecology of the Cross, a theological model that holds together the suffering and flourishing of creation within the example of the Cosmic Christ.
Ecology of the Cross challenges anthropocentric readings of peace and redemption by presenting the cruciform pattern as a decolonized ecological reality and not only a Human drama, but a cosmic and ecological process of death and rebirth and ultimately peace. If peace is not just an ethical or political goal but a state of relational balance within the web of life, then faith communities have a crucial role to play in performing peace through liturgical, ethical, and ecological practices.
This shift has profound implications for theological and ecological praxis, particularly for faith communities and individuals who are seeking to cultivate deeper relationships with the Cosmos.
For faith communities, in this Christian context from which I speak as an ordained person, the framework of ecological intentionality presents an opportunity to reshape how they understand and perform peace, moving beyond Human-centered conflict resolution into a more expansive model of relational harmony with the land, water, air, and non-Human beings. This also offers individuals new pathways for spiritual formation and ethical engagement, as ecological intentionality invites a shift in both perception and practice.
1. Ecological Reframing of Peace and Justice
One of the most immediate implications of ecological intentionality for faith communities is a theological reframing of peace and justice. In many Christian traditions, peace is understood primarily as a Human or theistic moral or political goal, such as the absence of violence, conflict, or injustice between Human beings. However, ecological intentionality challenges this definition by suggesting that peace is not merely the absence of conflict but the presence of right relationship a dynamic equilibrium within the web of life.
Possibilities for Churches and Faith Communities:
• Revising the concept of justice: Justice can be reframed not only in terms of Human rights but also in terms of environmental justice such as protecting watersheds, ensuring biodiversity, and advocating for the rights of Indigenous communities to manage their traditional lands.
• Eco-theology and sermons: Preaching and theological teaching can incorporate ecological themes, exploring peace not only as human reconciliation but as harmonious interdependence within creation. Sermons might engage scriptural texts like the Psalms’ call for rivers to “clap their hands” (Psalm 98) or Paul’s vision of creation groaning for redemption (Romans 8) as invitations to ecological intentionality.
2. Liturgical and Ritual Practices
Liturgy is one of the most powerful ways faith communities embody theological truths. If peace is an ecological and relational reality, then liturgical practices can become spaces where this relationality is both symbolized and performed. Faith communities can integrate ecological intentionality into their rituals and sacraments, recognizing that acts of worship are not only directed toward God but also toward all Creation.
Possibilities for Churches and Faith Communities:
• Blessing the more-than-Human world: Rituals like the blessing of animals, water, or land can be expanded to reflect an intentional recognition of non-Human life as sacred. A ritual of blessing could include water drawn from a local river, soil from a community garden, or plants representing local biodiversity.
• Seasonal and agricultural liturgies: Faith communities can integrate seasonal changes and ecological rhythms into worship. Celebrating the beginning of planting or harvesting seasons, or offering prayers of lament during times of ecological destruction, can embody peace as relational engagement with the land.
• Eucharistic expansion: In traditions that celebrate the Eucharist, there is an opportunity to explore the ecological significance of bread and wine as products of Human and non-Human collaboration. Bread depends on soil health, water access, and pollinators; wine depends on grapevines shaped by climate and weather patterns. Eucharistic liturgies could recognize these dependencies, reframing the sacrament as an act of ecological gratitude and celebration.
3. Spiritual Formation and Individual Practices
Ecological intentionality offers individuals a new framework for spiritual formation. Just as contemplative traditions have emphasized inner peace and mindfulness, ecological intentionality calls for a broader, outward-facing form of contemplation — an intentional attunement to the rhythms and needs of the natural world. This involves not only perceiving the world differently but responding to it with care and reciprocity.
Possibilities for Individuals:
• Sabbath as ecological rest: The biblical model of Sabbath involves not only Human rest but also rest for the land (Leviticus 25). Individuals could practice ecological Sabbath by ceasing certain activities that harm or limit ecological health, reducing consumption, refraining from single-use plastics, or setting aside time for ecological restoration.
• Walking as spiritual practice: Pilgrimage and walking meditations could be reframed as intentional acts of ecological engagement. Walking through a local forest, a park, or along a coastline could become a practice of attunement to the interdependence of Human and non-Human life.
4. Political and Advocacy Engagement
Ecological intentionality challenges faith communities to extend their peace and justice work into the political sphere. If peace involves ecological balance, then protecting ecosystems, advocating for biodiversity, returning national and state parks to Indigenous people for leadership and direction, and supporting climate justice become theological and ethical imperatives. Faith communities and individuals can leverage their moral authority to advocate for political changes that support ecological flourishing.
Possibilities for Churches and Faith Communities:
• Climate action and legislation: Faith communities can engage with local, state, and national governments to support policies that protect ecosystems, reduce carbon emissions, and ensure environmental justice for marginalized communities.
• Community-based ecological stewardship: Churches could sponsor community gardens, urban reforestation projects, or wildlife corridors as expressions of ecological peace. These projects would reflect the theological claim that peace involves active participation in the flourishing of creation.
• Water justice: Churches could partner with Indigenous communities and environmental organizations to protect access to clean water and resist pollution and extraction. Recognizing water as a sacred gift and a living presence aligns with Indigenous ecological frameworks and Christian sacramental theology (e.g., baptism).
5. Reimagining Mission and Evangelism
Ecological intentionality calls for a reimagining of mission, not as conversion or colonialist domination, but as relational participation. If performing peace involves reciprocal relationship with the natural world, then mission becomes an act of learning from and alongside creation rather than imposing Human control over it.
Possibilities for Churches and Faith Communities:
• Mission as listening: Instead of traditional missionary work framed around changing Human hearts and minds, mission could be reframed as a process of listening to and learning from local ecosystems and Indigenous knowledge.
• Ecological pilgrimage: Mission trips could focus on ecological restoration and cross-cultural dialogue with Indigenous communities. Participants would engage in ecological restoration not as an act of charity but as a recognition of shared vulnerability and interdependence.
6. Interfaith Collaboration and Ecological Peace-building
Ecological intentionality provides a common framework for interfaith engagement. While doctrinal differences have often divided religious communities, the shared recognition of ecological interdependence creates an opportunity for collaboration.
Possibilities for Churches and Faith Communities:
• Joint ecological action: Faith communities from different traditions could collaborate on local environmental projects, such as tree planting, river restoration, and habitat protection, as shared acts of peace-building.
• Interfaith prayer and ritual: Sacred sites like rivers, mountains, and forests could become spaces for interfaith prayer and contemplation, grounded in the shared recognition of the sacredness of creation.
• Ecological dialogue: Faith communities could hold interfaith dialogues focused on theological visions of peace, exploring how different traditions understand the relationship between humanity and the natural world.
Conclusion
Ecological intentionality challenges the anthropocentric assumption that peace is a Human achievement. Instead, it calls us to recognize peace as a mode of relationality that encompasses Human, more-than-Human, and Non-Human beings alike. Performing peace beyond Human boundaries requires attunement to the rhythms of ecological reciprocity and a willingness to engage in the ongoing, dynamic process of becoming together.
As Thomas Berry reminds us, “The universe is a communion of subjects, not a collection of objects.” Peace, in this sense, is not the absence of violence or conflict but the flourishing of interdependent relationships within the broader webs of life. Ecological intentionality, therefore, offers a vision of peace that is not static or anthropocentric but dynamic, participatory, and deeply ecological.
Bibliography
Berry, Thomas. The Great Work: Our Way into the Future. New York: Bell Tower, 1999.
The Dream of the Earth. San Francisco: Sierra Club Books, 1988.
Cobb, John B., Jr. A Christian Natural Theology: Based on the Thought of Alfred North Whitehead. Louisville, KY: Westminster John Knox Press, 2007.
Cobb, John B., Jr., ed. Back To Darwin: A Richer Account of Evolution. Grand Rapids, MI: Eerdmans, 2008.
Hartshorne, Charles. Creative Synthesis and Philosophic Method. La Salle, IL: Open Court, 1970.
Hartshorne, Charles.”Panpsychism.” In Philosophical Essays for Alfred North Whitehead, edited by Paul Arthur Schilpp, 117-131. La Salle, IL: Open Court, 1936.
Husserl, Edmund. Ideas: General Introduction to Pure Phenomenology. Translated by W. R. Boyce Gibson. London: Routledge, 2012.
Husserl, Edmund. Logical Investigations. Translated by J. N. Findlay. 2 vols. London: Routledge & Kegan Paul, 2001.
Lane Ritchie, Sarah. “Panpsychism and Spiritual Flourishing: Constructive Engagement with the New Science of Psychedelics.” In Philosophy, Theology and the Sciences 7, no. 1 (2020): 95-111.
Lumpkin, Tara W. “Perceptual Diversity: Is Polyphasic Consciousness Necessary for Global Survival?” Anthropology of Consciousness 12, no. 1-2 (2001): 37-70.
Merchant, Carolyn. Radical Ecology: The Search for a Livable World. 2nd ed. New York: Routledge, 2005.
Merchant, Carolyn. The Death of Nature: Women, Ecology, and the Scientific Revolution. New York: Harper & Row, 1980.
Merleau-Ponty, Maurice. Phenomenology of Perception. Translated by Donald A. Landes. London: Routledge, 2012.
Merleau-Ponty, Maurice. The Visible and the Invisible. Translated by Alphonso Lingis. Evanston, IL: Northwestern University Press, 1968.
Segall, Matthew D. “Altered Consciousness After Descartes: Whitehead’s Philosophy of Organism as Psychedelic Realism.” In Process Studies 50, no. 1 (2021): 39-59.
Sjöstedt-H, Peter. “On the Need for Metaphysics in Psychedelic Therapy and Research.” Frontiers in Psychology 12 (2021): 1-8.
Stein, Edith. On the Problem of Empathy. Translated by Waltraut Stein. Washington, DC: ICS Publications, 1989.
Whitehead, Alfred North. Process and Reality: An Essay in Cosmology. Corrected edition, edited by David Ray Griffin and Donald W. Sherburne. New York: Free Press, 1978.
Whitehead, Alfred North. Modes of Thought. New York: Free Press, 1968.
Ecological Intentionality: Performing Peace Beyond Human Boundaries (PDF)
The Beatles arrived in NYC for the first time 61 years ago. I’ve been a big fan since I was a young person in rural South Carolina, intent on making my southern accent disappear by listening to too much of their music (along with David Bowie, Led Zeppelin, and Tom Petty’s Florida / California twang). I miss that accent now and wonder what I would sound like had I not tried to match McCartney’s pitch or Lennon’s subtle phrases all those hours in my bedroom with a ceiling that I painted black (thanks to the Stones).
It’s also the re-release of Wilco’s album a ghost is born. I was 25 (almost 26) when the album was released in 2004. The songs sound much different now than they did in my hazy memories of 25. Now, as the dad of five young people and after a 20 or so year stint in the classroom as a Middle and High School Teacher scattered with some adjunct university teaching, there’s an earnestness of trying to preserve something that comes through. Tweedy called the album an “ark” (in the Noah or Utnapishtim or Atrahasis sense) of such as he was in a bad spot at the time and thought it might be his goodbye. He wanted to preserve some of his better parts for his children. There are panthers, hummingbirds, a muzzle of bees, spiders, a fly (and he re-explores Noah’s ark in his future as well),
I didn’t pick up on that as a 25 or 26 year old. I get it now as a 46 year old.
I like to stand outside with a black walnut tree on the property we share and reflect on things after getting the little ones off to school. I’m thinking of ark moments this morning and wondering what the black walnut will take with it after our human family here has moved along down the paths of life and death. I wonder why or when it had a few of its limbs chopped off to afford a powerline that runs adjacent to our property. I wonder if any other children have ever climbed the walnut or hung a tire swing on its limbs before. I wonder what it thought of Helene or if it even did.
All of these ark moments that we hold dear ebb and flow with time and yet we say that our souls remain.
Or as Tweedy sang, “theologians, they don’t know nothing about my soul…”
In the vibrant tapestry of life on Earth, we humans often see ourselves as the central thread… the primary actors in a grand narrative of progress, conflict, and survival. Yet, this perspective risks blinding us to the complex and interwoven intelligences that animate the non-human world. As I delve deeper into the concept of ecological intentionality, I find myself more attuned to the subtle, often overlooked ways in which non-human intelligences… from trees and fungi to rivers and mountains… participate in the unfolding story of our planet.
Ecological Intentionality: Beyond Human Consciousness
At its core, ecological intentionality challenges the anthropocentric view that intentionality… the capacity to have thoughts, desires, or purposes directed toward something… is the exclusive domain of human beings. Traditional phenomenology has long centered on human consciousness and its relationship to the world, but what if we extend the idea of intentionality beyond human minds? What if we imagine a world where other forms of life, and even so-called “inanimate” entities, possess their own kind of intentionality… their own ways of interacting with, responding to, and even shaping their environments?
The Bible offers insights into this broader understanding. In Psalm 96:12, we read, “Let the field exult, and everything in it! Then shall all the trees of the forest sing for joy.” This verse suggests that nature itself is alive with praise and has its own way of celebrating the divine, hinting at a form of intentionality that is beyond human comprehension.
Non-Human Intelligences: Trees, Fungi, and More
Consider the intelligence of a tree. Science increasingly reveals how trees communicate through vast underground networks of fungi, sharing nutrients, warning each other of danger, and even “nurturing” their offspring or neighbors in times of stress. This “Wood Wide Web” of fungal networks suggests a form of collective intentionality… a communal way of being that is responsive and adaptive to the needs of the forest as a whole. The trees do not act in isolation; they are part of an intricate community, continuously engaged in a dance of mutual support, competition, and survival.
In the Old Testament, we see a similar recognition of trees as participants in God’s creation. In Isaiah 55:12, it is written, “For you shall go out in joy and be led back in peace; the mountains and the hills before you shall burst into song, and all the trees of the field shall clap their hands.” Here, the trees are portrayed as beings with their own expression, actively engaging with the divine presence.
Then there are fungi themselves… the ancient, often unseen architects of life. Fungi have existed for over a billion years, long before the first plants emerged on land, and their networks are vast, complex, and purpose-driven. Mycorrhizal fungi form symbiotic relationships with plants, providing essential nutrients in exchange for sugars. This exchange isn’t a simple transaction but rather an ongoing negotiation that changes with the environment, the needs of the plants, and even the health of the entire ecosystem. Here, we see another form of non-human intelligence… an intelligence that is relational, dynamic, and deeply embedded in the fabric of life.
The River’s Mind: Thinking with the Flow
Even rivers can be seen as possessing a form of intentionality. Indigenous cultures around the world have long recognized rivers as sentient beings… entities with purpose, memory, and agency. In a phenomenological sense, a river shapes its surroundings, carves valleys, creates fertile plains, and sustains countless forms of life. Its movements are not random; they are responsive to the lay of the land, the seasonal rhythms, and the larger climate patterns. To think with the river is to understand its agency in shaping the landscape and the ecosystems that depend on it. A river “knows” how to flow, how to adapt to obstacles, and how to find its way to the sea.
The Bible also reflects on the role of water in the natural world as an agent of God’s purpose. In Job 38:25-27, God speaks of His creation, saying, “Who has cut a channel for the torrents of rain, and a way for the thunderbolt, to bring rain on a land where no one lives, on the desert, which is empty of human life, to satisfy the waste and desolate land, and to make the ground put forth grass?” This verse portrays water as having a role in creation that extends beyond human utility… it has a purpose and a life-giving role that is part of a larger divine intention.
A New Perspective: Participatory Awareness
Ecological intentionality invites us to shift from a mindset of domination and control to one of participatory awareness. It encourages us to see ourselves not as masters of nature but as participants in a vast, interconnected web of life, where each entity… human, animal, plant, or mineral… has its own form of agency and intelligence. This perspective has profound implications for how we approach environmental stewardship, conservation, and sustainability. Instead of seeing nature as a resource to be managed or exploited, we begin to recognize it as a community of intelligent beings with whom we share our lives.
The New Testament also echoes this view of interconnectedness. In Romans 8:19-21, Paul writes, “For the creation waits with eager longing for the revealing of the children of God; for the creation was subjected to futility, not of its own will but by the will of the one who subjected it, in hope that the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God.” Here, creation is portrayed as having its own yearning, its own purpose that is intertwined with the redemption of humanity.
Re-Envisioning Our Relationships with the Non-Human World
By embracing ecological intentionality, we start to ask different questions… How do we listen to the voices of the non-human intelligences around us? How do we learn from their wisdom, their ways of being, and their modes of communication? How do we honor their agency and recognize their intrinsic value, not just for what they provide to us, but for their own sake?
These questions are not just theoretical; they are urgently practical. In a world facing unprecedented ecological crises, from climate change to species loss, we need to develop a deeper, more respectful relationship with the non-human world. We need to recognize that our survival is intricately linked to the survival of other forms of life and that their intelligences… their ways of knowing and being… have much to teach us about resilience, adaptability, and sustainability.
Toward a More Inclusive Understanding of Intelligence
Ecological intentionality is more than a philosophical concept… it is a call to action. It urges us to expand our understanding of intelligence to include the vast, diverse, and often mysterious intelligences of the non-human world. It challenges us to see the world not as a backdrop to our human drama but as a vibrant, living community in which we are but one member among many.
By opening ourselves to the possibility of non-human intentionalities, we may discover new ways of thinking, new ways of being, and new ways of living in harmony with the world around us. And in doing so, we may just find the wisdom we need to navigate the uncertain waters of the Anthropocene and beyond.
37 (Or So) Lessons From A 37 Year Old – RyanHoliday.net:
10. “‘Rich’ is how much you see your kids,” I’ve been saying at Daily Dad. “‘Power’ is how much power you have over your own schedule.”
I don’t have the same optimism that Thompson does here, but it’s a good read and worth the thought time!
The Great Flattening – Stratechery by Ben Thompson:
What is increasingly clear, though, is that Jobs’ prediction that future changes would be even more profound raise questions about the “bicycle for the mind” analogy itself: specifically, will AI be a bicycle that we control, or an unstoppable train to destinations unknown? To put it in the same terms as the ad, will human will and initiative be flattened, or expanded?
