probably unfamiliar with radical eco-psychology and connecting up-to-date fields of thinking and feeling, maybe the ministers, everybody with responsibility, and who isnt, could read over weekend a bit on the subject before making their next stupid decisions. ik zag Nick Keizer op tv zeggen dat er wel punten waren voor verplicht schaken op school. Tuurlijk, maar zijn er geen aanvullende zaken.. met meer deugd..(nog altijd beter dan plicht..) (en schaken wordt nu uiteraard ook al beoefend, in kamers, in clubs, maar ook op scholen; radicale, radix = root, wortel, (soma-psyche-socio-spirituele) ecologie niet) preferring the book: the introduction to a course https://youtube/watch?v=y7_4lUmxu6w In Part I of the book, Fisher lays the groundwork by describing this ‘project of ecopsy- chology’ and identifying the ‘problem with normal,’ meaning the dualism of outer, objective, and inner, subjective reality which has become part of ‘normal’ mainstream psychological discourse but which ecopsychology seeks to transcend. Further, Fisher critiques the economic and technocratic dis- courses within psychology and other sciences that prevent a true and radical ‘greening’ of the disciplines. He outlines four interrelated tasks to define his version of ecopsychology: the psychological task — “to acknowledge and better under- stand the human-nature relationship as a relationship” (emphasis added); the philosophical task — “to place psyche (soul) back into the natural world;” the practical task — “to develop therapeutic and recollective practices toward an eco- logical society,” in the sense of remembering how the human psyche is embedded in the larger psyche of nature and of re- learning how to live well within animate, and perhaps sacred, natural worlds; and last, the critical task — “to engage in ecospychologically-based criticism,” i.e., to challenge the widespread and pervasive anthropocentrism in modern west- ern society. In ‘the problem with normal,’ Fisher makes the case for his methods to move from dualistic understandings (human/nature, inner/outer, subjective/objective) which char- acterize mainstream psychology, to hermeneutics, which, as he claims, “can work in the difficult space between the ‘human’ and the ‘natural,’” which can bring to light as yet undisclosed aspects of the human-nature relationship. The rhetorical method allows Fisher to investigate and understand the symbolic and metaphorical nature of reality. Both meth- ods, he argues, “can speak to the felt reality of our alienated relationship with the life process and then say something crit- ical that might help move our society forward...” In Part II, titled Nature and Experience, Fisher details this version of ecopsychology. He proposes a three-pronged approach to ecopsychology: 1) naturalistic, which “aims to link claims and limits of human nature to the claims and lim- its of the natural world,” 2) experiential, which “uses bodily- felt meaning as its touchstone and makes thematic the natur- al ordering of our experience,” and 3) radical, which “locates itself within critical currents within both psychology and ecology.” Departing from humanistic psychology, and to highlight the interconnection between humans and nature which mainstream psychology has so often overlooked, Fisher sketches a ‘naturalistic psychology’ — a psychology which places the human mind back into the natural world and which accepts the demands, constraints, and opportunities the natural order places on human experience. In his own words, “[n]aturalistic psychology pays attention both to our experi- ence of nature and to the nature in our experience; and sug- gests that to recover our experiencing is to better hear the voice of the life process.” The emphasis on bodily-felt-lived experience and its interpretation via phenomenology is at the center of Fisher’s analysis. By acknowledging and analyzing how human and ‘more-than-human’ nature continues to be mistreated — mistreatment which is the source of much (arguably unnecessary) suffering — the book receives a very practical touch. The last chapter, Making Sense of Suffering in a Technological World, asks us to recognize the suffering intrinsic to the modern technologized and economized soci- ety, caused by technology not fulfilling (human) nature but instead violating it and impoverishing human-(natural) world relations. The chapter also calls for creating loving condi- tions to help bear this pain and suffering. In doing so, says Fisher, “we may both discover what our suffering means and work toward a society more congruent with and respectful of our nature and our experience.” from the comment by Almut Beringer
Posted on: Sat, 17 Jan 2015 13:31:05 +0000
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