Eco-feminist Val Plumwood has argued that as heirs of rationalism, the developed world has created an ecological crisis that is truly a crisis of reason. Of primary concern is the "rationalist hyper-separation of human identity from nature," which has caused a great epistemological schism between ethics and ecology. Assuming the ecological crisis is, as Plumwood argues, an epistemological crisis enflamed by the human/non-human, ethical/ecological divisions that take place in modern forms of rationalism, this essay argues that certain western interpretations of Christian divinity-particularly the notion of divinity purported by Thomas Aquinas-have historically supported hegemonic forms of rationalism and human supremacy. After showing that certain Thomist formulations of the divine have buttressed the anthropocentric elements of modern rationalism, I venture a reading of Christian divinity that is radically relational in character. This reading of the divine highlights the inseparability of the human and non-human, and begins doing so by emphasizing the intimate connection between human and non-human animality. Such a re-framing of divinity, I argue, could help bridge the human/non-human, ethical/ecological divides, complicate anthropocentric logic, and mitigate the vast eco-epistemological crisis of our day.
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机译:Eco-feminist Val Plumwood认为,作为继承人理性主义,发达国家创造了一个真正的危机生态危机的原因。从自然hyper-separation的人类身份。”这引起了一个伟大的认识论的分裂伦理和生态之间的关系。生态危机是Plumwood认为,一个认识论危机所讲述的人类/非人类伦理/生态区划发生在现代形式的理性主义,本文认为,某些西方对基督教的解释divinity-particularly神性的概念由托马斯Aquinas-have历史传说霸权形式的理性主义和支持人类的至高无上。托马斯学派配方的神圣支持的以人类为中心的现代的元素理性主义,我冒昧的基督徒神性,从根本上关系的性格。人类和非人类的不可分离性,这样做,并开始通过强调亲密人类和非人类动物的生活之间的联系。这种神学转变观念,我认为,可以帮助弥合人类或非人类,伦理/生态分裂,复杂化以人类为中心的逻辑,并减轻巨大的eco-epistemological危机我们的一天。
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