Ecospirituality and sustainability transitions: agency towards degrowth

Abstract

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Accounting for Plural Cognitive Framings of Growth and Sustainability: Rethinking Management Education in Latin America

“…For instance, cluster 2 respondents were ambiguous, or even contradictory about the role of technology-led solutions in solving environmental problems created by economic growth. While some scholars assume that technological approaches can offer a pathway to low-carbon societies, others question their potential to bring systemic change (Lestar & Böhm, 2020 ). In this connection, whereas respondents seem to acknowledge limits to technology-led solutions, they might not fully grasp that increases in technological efficiency may lead to more resource consumption canceling the intended effect of techno-fixes (Huesemann & Huesemann, 2011 ).…”

The Church Climate Action: Identifying the Barriers and the Bridges

“…Due largely to the futility of the several UN climate change conferences and other environmentalist efforts in securing the necessary political will and public engagement to fuel robust action on climate change (Nche, 2020a; Rudd, 2015; Wilkinson, 2012), many scholars and environmental experts have been exploring the potentials of religion in fostering the desired responses to climate change. In fact, many observers have criticised the global political response to climate change, which largely seeks to institutionalise scientific solutions to contemporary environmental problems (see Fromming and Reichel, 2012; Gerten, 2010; Moore and Nelson, 2010; Lestar and Böhm, 2020). They rather focus more on engaging the deeply held values and beliefs that both interpret and filter people’s perceptions as well as lead to and inspire direct action as a veritable option for remedy (Lestar and Böhm, 2020; Mastaler, 2014; Shehu and Molyneux-Hodgson, 2014).…”

“…In fact, many observers have criticised the global political response to climate change, which largely seeks to institutionalise scientific solutions to contemporary environmental problems (see Fromming and Reichel, 2012; Gerten, 2010; Moore and Nelson, 2010; Lestar and Böhm, 2020). They rather focus more on engaging the deeply held values and beliefs that both interpret and filter people’s perceptions as well as lead to and inspire direct action as a veritable option for remedy (Lestar and Böhm, 2020; Mastaler, 2014; Shehu and Molyneux-Hodgson, 2014). Nasr (1967) observes that the ecological crisis is fundamentally a crisis of values and that religions being the primary sources of values in any culture are hereby implicated in the decisions humans make regarding the environment.…”

Reclaiming Enchantment: The Transformational Possibilities of Immanence

“…SeeLindberg (2008) for an historical overview of western science as we understand it today.17 This may include ecospiritualities. SeeLestar and Böhm (2020) for a discussion of 'ecospirituality' and sustainability.18 In a similar way, AlexOwen (2004: 6) explores the relationship between occultism and enchantment, arguing that something that was obviously very socially important in the late 1800s and decades prior to the Great War has been largely ignored by historians.19 There have been other attempts to destabilize the myth of disenchantment, or to tame it into manageable categories and stages: see, for example,Numerato (2009). 20 In this paper, I avoid the use of the word 'secular' which has the potential to detract rather than add to the analysis.…”