Jul 2026· Glosains Jurnal Sains Global Indonesia· Vol 7, pp. 1188-1200· 0 citations· 23 references
Abstract
Background: This article proposes a conceptual reconfiguration of metareality within the framework of critical realism to revisit the ontological dimension of the climate crisis, as well as a reconfiguration of the causal ontology of metareality as a basis for a more adequate ecological ontology. Based on Roy Bhaskar's late phase thinking, this paper asserts that the mainstream interpretation of the climate crisis is still limited by the residue of anthropocentrism and has not adequately elaborated on the ecological relationality that constitutes oikos as the home of human and more-than-human life. The dominant configuration of environmental science, policy, and ethics tends to reduce the climate crisis to technical-empirical and governance problems, so that the causal-transcendental structures that allow the emergence and reproduction of crises remain hidden.
Objective: ...
Methods: This research is a qualitative study with a philosophical approach to science and critical realism, based on library research on Bhaskar's works in the metaReality phase, the latest literature on the climate crisis, as well as the study of ecological philosophy and criticism of anthropocentrism. The data analysis uses philosophical hermeneutics and critical retroduction to expose the causal-transcendental structure of the climate crisis while simultaneously identifying ontological gaps in the configuration of climate science, environmental policy, and ethics that reduce the crisis to technocracy.
Results: The findings show that through the framework of eco-transcendence as a theoretical innovation, the climate crisis can be understood not only as an emission or policy issue, but as an ontological disjuncture between stratified reality and the ground metaReal of unity marked by disconnection of relations and ecological alienation. In this perspective, the climate crisis appears to be a crisis of relational reality that is layered and wicked, namely a crisis of deep dependence between humans, nature, and social structures. The novelty of the research lies in the development of eco-transcendence as a reconfiguration of the causal ontology of metareality that integrates causality, ecological existence, and ethical responsibility within a single ontological horizon, while offering a basis for transformational praxisis that goes beyond technocraticism and abstract morality.
Conclusion: Thus, a metarealistic ecological ontology is not only desirable, but is a transcendental prerequisite for an adequate philosophical and pragmatic response to the contemporary climate crisis.
This article proposes a theoretical reflection on the crisis of extinction as a multidimensional process that transcends the disappearance of biological species, manifesting also in the sociocultural sphere through the erosion of knowledges, artisanal practices, and situated ways of life. The objective is to understand the ambivalent role of design, historically aligned with capitalist and technocratic logic that accelerates these extinction processes, but also potentially capable of acting as an agent of regeneration when adopting participatory and situated approaches. Based on a non-systematic literature review, the article articulates discussions on the concept of extinction, the critique of modernity, the Anthropocene, and situated knowledges, proposing an original reading that connects these debates to the field of design. It is argued that although the extinction of certain practices seems inexorable in the face of hegemonic global forces, participatory and regenerative design strategies can open pathways for the re-signification and strengthening of threatened cultures. The conclusion points to the need for design to abandon its technocratic and centralizing posture, repositioning itself as a mediator of intercultural dialogues and co-creator of possible futures anchored in local knowledges.
Samuel Da Silva Miranda, Guilherme Englert Corrêa Meyer· Strategic Design Research Jo...· 0 citations
The global climate crisis, one of the most pressing challenges of our era, reverberates across scientific, cultural, and artistic domains. Cinema is frequently enlisted to make the climate crisis perceptible and intelligible at the societal scale. In this context, the article examines the Oscar-winning animated film
Flow
(2024), directed by Gints Zilbalodis, from an ecocritical perspective at the intersection of film studies and environmental studies. The film, distinguished by its minimalist visual language and its absence of dialogue, depicts how animals attempt to rebuild life after humanity is erased by a catastrophic flood. Material ecocriticism, critical posthumanism, and multispecies storytelling are explicitly mobilised in this study to demonstrate how
Flow
renders water as agential, redistributes narrative attention beyond the human, and stages an ambivalent ethics of co-survival. The deluge motif and the Noah’s Ark metaphor are situated within the movie’s framework of the great flood, in relation to current discussions on climate-induced migration, climate refugees, and the necessity of international solidarity.
Flow
is selected not only for its recent critical reception and awards recognition, but also because it exemplifies an emergent strand in animated ecocinema: dialogue-free, animal-centred narratives that mobilise sensorial immersion to unsettle anthropocentric frames. This article argues that
Flow
leverages nonverbal, animal-centred animation to redistribute agency beyond the human, secularise the flood motif by omitting a salvific human figure, and cultivate an eco-phenomenological spectatorship through its atmospheric design.
Fazıl Akdağ· Humanities and Social Scienc...· 0 citations
This article examines Slavoj Žižek’s critique of ecocentrism through the lens of Lacanian ideology theory, asking how the ecological crisis is symbolically organized in contemporary discourse. Rather than treating ecocentrism as a coherent ecological doctrine, it approaches it as an ideological formation that shapes how environmental breakdown is interpreted, moralized, and acted upon. The article argues that appeals to “nature” often construct it as a normative horizon of balance, limit, or lost order through which crisis becomes intelligible in specific ways. It then traces the conceptual, subjective, and social operations through which ecocentrism acquires force: ecological disruption is narrated through images of harmony and violation, responsibility is individualized through guilt and obligation, and ecological concern is absorbed into green capitalist practices such as ethical consumption and managed environmental responsibility. In this way, ecocentrism can function not only as a language of ecological critique but also as a framework that obscures the historically specific political–economic processes driving environmental destruction. The article does not deny the urgency of the ecological crisis. Rather, it argues for a more materially mediated account of ecological politics, one that is more attentive to capitalist accumulation, infrastructural systems, and unequal social relations in producing socioecological harm.
This article explores the ecological crisis as a multidimensional phenomenon that engages humanity at an existential and therefore philosophical level. Starting from the recognition of the authentic human condition, as that of a being deeply rooted in an ecosystem whose balance sustains its well-being, it argues for moving beyond the anthropocentric fallacy that has driven humankind to pursue its dream of Promethean domination. Rather, the complex nature of the human being, at once biological and cultural, carries a message of universal solidarity. In ignoring this message, humanity has betrayed its true identity: that of a steward of life understood in its universal dimension. As a conscious part of nature, humanity is entrusted with caring for it, adopting a more-than-human ethics grounded in respect and love for the relationships that connect all things within the web of life. This calls for revisiting the anthropological question through a systemic lens, opening onto an alternative epistemological and ontological perspective, one that allows us to rethink humanity’s relationship with the entire ecosphere and imagine a different way of co-dwelling on Earth.
The environmental crisis has become one of the most pressing global challenges, affecting not only ecological sustainability but also the social, economic, and spiritual dimensions of human life. In this context, theology is called to offer contextual reflections that respond meaningfully to contemporary ecological issues. This study aims to examine how contextual theology reconstructs Christian ecological ethics through the relationship between God, humanity, and the whole creation amid the environmental crisis. The study employs a qualitative library research approach by critically analyzing academic books, peer-reviewed journal articles, and official documents related to contextual theology, ecotheology, ecological ethics, and environmental issues. The findings reveal that the environmental crisis is fundamentally a crisis of relationships rooted in anthropocentric paradigms and the exploitation of nature. Therefore, Christian ecological ethics should not merely be understood as a moral obligation to protect the environment but should be reconstructed as a relational ethic grounded in three interconnected dimensions: the theological relationship between God and creation, the ecological relationship between humanity and nature, and the ethical relationship expressed through faithful responsibility toward ecological justice and environmental sustainability. This study contributes to the development of contextual theology by proposing a conceptual framework that integrates theological reflection with ecological praxis while reaffirming the role of the church in fostering ecological spirituality, promoting ecological justice, and participating actively in the public sphere as an expression of the missio Dei.
Contemporary ecological crisis persists despite decades of environmental ethics discourse and rising public awareness, a discrepancy researchers have named the awareness-action gap. One influential corrective, running from Aldo Leopold’s land ethic through Arne Naess’s deep ecology, addresses anthropocentric domination by folding the human being back into the biotic community as one member among others. This article argues that such levelling, whatever its merits against domination, carries an underexamined cost: it erodes the very ground on which anyone can be held responsible for ecological destruction, since only a being capable of choice, not soil, water, or rock, can be asked to answer for what has happened to the world. Using conceptual philosophical analysis combined with close textual reading of Being and Nothingness, this article reconstructs Jean-Paul Sartre’s account of radical responsibility as a way through this impasse. Freedom-in-situation and the coefficient of adversity secure a subject who is neither an unconditioned master over nature nor dissolved into it, while responsibility as ontological structure, being the incontestable author of one’s acts, restores the human being’s answerability without restoring its arrogance. Sartre’s concept of bad faith further explains how this responsibility, though ontologically inescapable, is nonetheless evaded in practice, often through language that ecocentrism itself supplies, and indicates what closing the awareness-action gap would actually require.
Khodadad Azizi, Naupal Asnawi, A. Gina et al.· International Review of Huma...· 0 citations
