Najczęściej na rzecz sprawiedliwości społecznej i środowiskowej (enivironmental justice), powstrzymania dewastacji planety, praw człowieka, szczególnie praw kobiet i rdzennych mieszkańców oraz zwierząt. Zob. np. G.A. Love Revaluing Nature.

The Environmental Humanities constitute an emerging transdisciplinary enterprise that is becoming a key part of the liberal arts and an indispensable component of the twenty-first-century university. Bringing together scholars from a number of environmentally related fields in the humanities and allied social sciences-including Ecocriticism (Literature and Environment studies), Environmental History, Environmental Philosophy, Environmental Anthropology, and Human Geography-the Environmental Humanities has, in the past decade, become a substantial collaborative scholarly endeavor. Journals including Resilience: A Journal of the Environmental Humanities (est. 2014) and Environmental Humanities (est. 2012), as well as book series such as Routledge Environmental Humanities, are providing an increasing number of venues for scholars in the humanities and related social sciences to introduce new approaches for grappling with the world's environmental challenges. For their part, initiatives such as the Andrew W. Mellon Foundation-funded Humanities for the Environment (http://hfe-observatories.org), which includes the African Observatory,

This article analyzes interactions among the early twentieth-century Chinese, Japanese, Korean, and Taiwanese literary worlds. The author first develops a general conceptualization of intra–East Asian literary contact nebulae. These were the ambiguous spaces, both physical and creative, where imperial Japanese, semicolonial Chinese, and colonial Korean and Taiwanese writers interacted with one another and transculturated (i.e., discussed, translated, and intertextualized) one another's writings. Among the most intriguing literary contact nebulae are Chinese and Korean transculturations of censored Japanese literature. The second half of the article explores two key examples of this phenomenon: colonial Korean translation and intertextualization of the Japanese writer Nakano Shigeharu's poem “Ame no furu Shinagawa eki” (Shinagawa Station in the Rain, February 1929) and wartime Chinese translation and intertextualization of the Japanese writer Ishikawa Tatsuzō's novella “Ikiteiru heitai” (Living Soldiers, March 1938). These transculturations embody multifaceted amalgams of (semi)colonial literary collaboration, acquiescence, and resistance vis-à-vis metropolitan imperial and cultural authority.

The term “Anthropocene,” coined in the 1980s by the ecologist Eugene F. Stoermer and popularized at the turn of the twenty-first century by the atmospheric chemist and Nobel laureate Paul Crutzen, has been used increasingly in the past decade to highlight human activity as a geological force and to underscore the rapidly escalating impacts of human behaviors on the planet—sufficient, many have argued, to launch a new geological age. While geologists and environmentalists continue to debate the validity of Anthropocene as a formal designation, climate change; mass extinctions of plant and animal species; and widespread pollution of sky, sea, and land make clear the extent to which humans have shaped global ecologies. An understanding of Asia—home to more than half the world's population, an increasingly significant contributor to global carbon dioxide emissions, the site of the Third Pole, and an area acutely vulnerable to climate change and rising sea levels—is vital to an understanding of the physical, chemical, biological, and cultural processes that comprise the Anthropocene.

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