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    TADEASplanetarita - 'making life planetary'
    resersovaci klubik k tematum planetarity

    planetarita jako jednotici pohled na soucasne deni na Zemi a roli lidi v nem.

    temata:

    - architektura planetarniho usporadani: klima, ekosystemy, logistika
    - sociopoliticke regiony planety a jejich cesta k planetarite
    - planetarita a architektura digitalni / vypocetni infrastruktury: ukladani dat, zpracovani vypoctu a identity
    - process civilizace v kontextu planetarity
    - kosmicky vyzkum, gradace civilizace v hypercivilizaci - 'making life multiplanetary'
    - management ekosystemu v kontextu planetarity - making life 'planetary' [for the first time]
    - terapie v kontextu planetarity: individualni terapie, facilitace spolecenskych procesu, biogeoterapie
    - exoplanetarita / interplanetarita - tema jinych civilizaci na jinych planetach [ne jako spekulativni blaboleni a amaterska ufologie] ale jako principialni tema

    a tak dale.
    rozbalit záhlaví
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    Through the Great Filter: a Spacetime Search for UAP(UFOs) - with Robin Hanson | Merged Podcast EP 9
    https://youtu.be/cQq2pKNDgIs
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    TADEAS:

    Overcoming Bias : On UFOs-As-Aliens Priors
    https://www.overcomingbias.com/2021/06/on-ufo-as-aliens-priors.html
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    UFO sightings explained | Robin Hanson and Lex Fridman
    https://youtu.be/aUvGsSCGWdw
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    3 odpovědi+1
    cesty extraplanetarity

    If Loud Aliens Explain Human Earliness, Quiet Aliens Are Also Rare - IOPscience
    https://iopscience.iop.org/article/10.3847/1538-4357/ac2369

    Grabby Aliens – a simple model by Robin Hanson
    https://grabbyaliens.com/

    There are two kinds of alien civilizations. “Quiet” aliens don’t expand or change much, and then they die. We have little data on them, and so must mostly speculate, via methods like the Drake equation.

    “Loud” aliens, in contrast, visibly change the volumes they control, and just keep expanding fast until they meet each other. As they should be easy to see, we can fit theories about loud aliens to our data, and say much about them, as S. Jay Olson has done in 7 related papers (1, 2, 3, 4, 5, 6, 7) since 2015.

    Furthermore, we should believe that loud aliens exist, as that’s our most robust explanation for why humans have appeared so early in the history of the universe. While the current date is 13.8 billion years after the Big Bang, the average star will last over five trillion years. And the standard hard-steps model of the origin of advanced life says it is far more likely to appear at the end of the longest planet lifetimes. But if loud aliens will soon fill the universe, and prevent new advanced life from appearing, that early deadline explains human earliness.

    Robin Hanson: Alien Civilizations, UFOs, and the Future of Humanity | Lex Fridman Podcast #292
    https://youtu.be/KBZP4rLk6bk
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    prahy planetarni civilizace

    2022 Asymptotic burnout and homeostatic awakening: a possible solution to the Fermi paradox?
    https://royalsocietypublishing.org/doi/full/10.1098/rsif.2022.0029

    Previous studies show that city metrics having to do with growth, productivity and overall energy consumption scale superlinearly, attributing this to the social nature of cities. Superlinear scaling results in crises called ‘singularities’, where population and energy demand tend to infinity in a finite amount of time, which must be avoided by ever more frequent ‘resets’ or innovations that postpone the system's collapse. Here, we place the emergence of cities and planetary civilizations in the context of major evolutionary transitions. With this perspective, we hypothesize that once a planetary civilization transitions into a state that can be described as one virtually connected global city, it will face an ‘asymptotic burnout’, an ultimate crisis where the singularity-interval time scale becomes smaller than the time scale of innovation. If a civilization develops the capability to understand its own trajectory, it will have a window of time to affect a fundamental change to prioritize long-term homeostasis and well-being over unyielding growth—a consciously induced trajectory change or ‘homeostatic awakening’. We propose a new resolution to the Fermi paradox: civilizations either collapse from burnout or redirect themselves to prioritizing homeostasis, a state where cosmic expansion is no longer a goal, making them difficult to detect remotely.
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    inteligence v rovine planety

    2022 Intelligence as a planetary scale process
    https://www.cambridge.org/core/journals/international-journal-of-astrobiology/article/intelligence-as-a-planetary-scale-process/5077C784D7FAC55F96072F7A7772C5E5

    Here, we broaden the idea of intelligence as a collective property and extend it to the planetary scale. We consider the ways in which the appearance of technological intelligence may represent a kind of planetary scale transition, and thus might be seen not as something which happens on a planet but to a planet, much as some models propose the origin of life itself was a planetary phenomenon. Our approach follows the recognition among researchers that the correct scale to understand key aspects of life and its evolution is planetary, as opposed to the more traditional focus on individual species. We explore ways in which the concept may prove useful for three distinct domains: Earth Systems and Exoplanet studies; Anthropocene and Sustainability studies; and the study of Technosignatures and the Search for Extraterrestrial Intelligence (SETI). We argue that explorations of planetary intelligence, defined as the acquisition and application of collective knowledge operating at a planetary scale and integrated into the function of coupled planetary systems, can prove a useful framework for understanding possible paths of the long-term evolution of inhabited planets including future trajectories for life on Earth and predicting features of intelligentially steered planetary evolution on other worlds
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    paliativni proces

    Hospicing Modernity by Vanessa Machado de Oliveira: 9781623176242 | PenguinRandomHouse.com: Books
    https://www.penguinrandomhouse.com/books/675703/hospicing-modernity-by-vanessa-machado-de-oliveira/

    Driven by expansion, colonialism, and resource extraction and propelled by neoliberalism and rabid consumption, our world is profoundly out of balance. We take more than we give; we inoculate ourselves in positive self-regard while continuing to make harmful choices; we wreak irreparable havoc on the ecosystems, habitats, and beings with whom we share our planet. But instead of drowning in hopelessness, how can we learn to face our reality with humility and accountability?

    Machado de Oliveira breaks down archetypes of cognitive dissonance–the do-gooder who does “good enough,” then retreats to business as usual; the incognito capitalist who, at first glance, may seem like a radical change-maker–and asks us to dig deeper and exist differently. She explains how our habits, behaviors, and belief systems hold us back…and why it’s time now to gradually disinvest. Including exercises used with teachers, NGO practitioners, and global changemakers, she offers us thought experiments that ask us to:

    • Reimagine how we learn, unlearn, and respond to crisis
    • Better assess our surroundings and interact with difference, uncertainty, complexity, and failure
    • Expand our capacity to hold personal and collective space for difficult and painful things
    • Understand the “5 modern-colonial e’s”: Entitlements, Exceptionalism, Exaltation, Emancipation, and Enmeshment in low-intensity struggle activism
    • Interrupt our satisfaction with modern-colonial desires that cause harm
    • Create space for change driven neither by desperate hope nor a fear of desolate hopelessness

    Hospicing modernity readings and Q&A session 1/6 (Prep Work)
    https://www.youtube.com/watch?v=CIgO3tVr_m0


    EP.11 Vanessa Andreotti: The World as a Living Metabolism
    https://youtu.be/N7MX1UBUS1M
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    paliativni proces

    Ethical Maxims for a Marginally Inhabitable Planet - PubMed
    https://pubmed.ncbi.nlm.nih.gov/34840153/

    dl: https://acrobat.adobe.com/link/review?uri=urn%3Aaaid%3Ascds%3AUS%3Ab5dff5ac-a535-3717-8c05-f8ce83dc0ba0#pageNum=15

    This essay asks which ethical norms will serve us well in the face of the coming climate catastrophe. It sketches the climate changes likely for the year 2031 and offers six adaptive maxims, drawn from bioethics work in ICUs and hospices, to guide us through the devastation and transition following environmental and social collapse. These six maxims are: work hard to grasp the immensity of the change; cultivate radical hope; have a line in the sand; appreciate the astonishing opportunity of life at this time; train your body and mind; and act for the future generations of all species. Because we are already in an environmental collapse and the beginnings of social collapse, these maxims are relevant today as well as for the future.
    YEETKA
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    1 odpověď
    každý náš nádech je darem rostlin, každá kapka vody zrovna tak
    is the land the source of belongings or source of belonging?
    bioneers interviewing the vegetable mind, btw every organism have a song - scientificlly approved :))
    Spotify
    https://open.spotify.com/episode/1NI2JtT27Puvco3oJgYQ9P?si=cwXOuj6-Swmd7sdWYITD2A
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    TADEAS: aneb planetarni kontext psychedelicke kultury
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    TADEAS: ad psychedelicka varianta biogeoterapie jakozto soucasti regenerativni kultury

    tady jsem nasel jedno dobry vyjadreni toho, co mam na mysli


    A Collective Call for Accountability in Plant Medicine Experiences | Chacruna
    https://chacruna.net/collective-accountability-plant-medicine/

    one of the issues repeatedly raised in the network relates to spiritual bypassing in psychedelic communities in the West. The Indigenous healers, pajés, and leaders that are part of the network have frequently raised concerns about how plant medicine practices have been largely used in the West for individuals to access personal power or for self-actualization, rather than to mobilize political and existential responsibility towards the planet and accountability and reciprocity towards Indigenous peoples who have been the guardians of these medicines. These conversations call for a recognition of our complicity in racial and colonial violence, for non-extractive relations with Indigenous communities, and for entheogenic education and practices that can move us from the expansion of individualistic entitlements towards visceral responsibility towards the metabolism of the planet that we are a part of. This kind of visceral responsibility is not an intellectual choice or a matter of convenience; it works at affective and relational layers and precedes formal cognition or the allocation of will. In other words, we cannot proclaim, think or will our way towards it, but we can remove (with and/or without the help of plant medicines) some of the affective barriers that we have built against it.

    Indigenous practices that work towards this form of responsibility can be described as a non-Western form of psychoanalysis that can declutter our unconscious and enable the bio-intelligence of the Earth to rewire our neurobiology and recalibrate our vital compass towards maturity, sobriety, humility, and accountability. This type of neuro-decolonization feels very different from what is often sought in experiences of nondual consciousness, where feelings of elation and transcending worldly concerns are sought as a personal goal.

    For responsibility to be effectively mobilized through plant medicine experiences, participants need to be prepared to disarm affective landmines, to decenter and dethrone ego-logical desires (especially the search for unequivocal meanings), to interrupt colonial investments and entitlements (e.g., in universality, neutrality, self-transparency, exceptionalism), and to build capacity to hold space for difficult and painful things without wanting to be rescued or feeling immobilized. This is very difficult to achieve, not just because of the multiple defenses of the ego, but also because many Westernized plant medicine practices are actively geared towards affirming most of these desires and investments, especially the desires for interpretative certainty (universal and fixed meanings) and individual exceptionalism (finding or affirming one’s true, divine self and purpose).
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    interplanetarita, antropocentricka moc

    2008 Sovereignty and the UFO
    https://journals.sagepub.com/doi/abs/10.1177/0090591708317902

    Modern sovereignty is anthropocentric, constituted and organized by reference to human beings alone. Although a metaphysical assumption, anthropocentrism is of immense practical import, enabling modern states to command loyalty and resources from their subjects in pursuit of political projects. It has limits, however, which are brought clearly into view by the authoritative taboo on taking UFOs seriously. UFOs have never been systematically investigated by science or the state, because it is assumed to be known that none are extraterrestrial. Yet in fact this is not known, which makes the UFO taboo puzzling given the ET possibility. Drawing on the work of Giorgio Agamben, Michel Foucault, and Jacques Derrida, the puzzle is explained by the functional imperatives of anthropocentric sovereignty, which cannot decide a UFO exception to anthropocentrism while preserving the ability to make such a decision. The UFO can be “known” only by not asking what it is.
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    (PDF) Planetary Futures, Planetary History | Zoltán Boldizsár Simon - Academia.edu
    https://www.academia.edu/42626908/Planetary_Futures_Planetary_History

    Simon, Z.B. 2022. Planetary Futures, Planetary History. In: Simon, Z.B. and Deile, L. (eds.), Historical Understanding: Past, Present and Future. London: Bloomsbury, 119-129.


    utopian or dystopian, human futures are inextricably bound with larger planetary futures. They are constitutive of one another in mutual interactions instead of the planet being simply the frame or background of human activities. The recognition of the systemic entanglement of human and planetary futures is based on two fundamental and inseparable insights: the realization that the human being has become a primary drive behind ongoing transformations in the Earth System; and the very idea that the Earth is an integrated system. Earth System science (ESS), a knowledge formation that was formalized in the 1980s (Steffen et al. 2020), developed both insights into their most popular shapes—the ones we see today. It may be possible to look for earlier inspirations and/or alternatives, such as the Gaia framework (Lenton, Dutreuil, and Latour 2020), but ESS has arguably been the most instrumental and successful in grasping together physical and social processes into a single larger picture of the Earth as a complex interacting and integrated system.For one thing, the notion of the Anthropocene (Crutzen and Stoermer 2000) started its career as an ESS effort to name the systemic collision of the human and the natural worlds by referring to anthropogenic changes in the Earth System as testified by stratigraphic evidence (Zalasiewicz et al. 2017). Yet it quickly became clear that the social components of the Anthropocene may not be as profoundly addressed by ESS as by scholars of the human world. No wonder that Eva Lövbrand and her co-authors (2015) asked the question “Who speaks for the future of Earth?” and argued for a more prominent role for social scientific knowledge in coping with planetary futures. A distribution of work may indeed yield important results, while there is an equally compelling extent to which the systemic entanglement of physical and social processes is actually no one’s expertise in the modern disciplinary distribution of knowledge, which demands a new knowledge regime that is yet to be developed (Renn 2020; Simon 2020).

    ...

    Drawing on Hartog, Dipesh Chakrabarty (2019: 1) thinks that “planetary or Anthropocenic regime of historicity” may be the term that best captures our current condition. In transferring Hartog’s notion from the framework of referring to inner relations of temporal dimensions (past, present, future) to the framework of referring to time scales (the history of the planet, of life on the planet, of the globe), Chakrabarty suggests that ESS has already begun to write a new kind of history in a planetary regime of historicity.

    ...

    the planetary intends to capture the collision of physical and social processes from a humanities point of view, the task of planetary history is to relate the global and its differentiated human world to the extra-human dimensions that the category of the planetary entails on a level where the human acts as a species. This, however, may not be the end of the story. We can do better than looking at the new from old humanities viewpoints; we can develop a wholly new viewpoint. Planetary history can potentially be an experimental pool for nurturing new knowledges that spring out of the encounter of old and new (in which, perhaps, even the planetary turns out to be a bit narrow, ... )
    TUHO
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    +5
    Vychazi preklad Operating Manual for Spaceship Earth z roku 1969...

    Fullerova práce se vzpírá jednoduchému oborovému zařazení. Jeho přístup k hledání inovativních a efektivních východisek z globálních problémů (v oblastech bydlení, dopravy, energetiky, ekologie, vzdělávání, chudoby ad.) je ojedinělý svou komplexností. Ta se kromě designérských řešení (Dymaxion House, Dymaxion Car, Dymaxion Map atd.) prokazuje i v dlouhé řadě Fullerových textů. Návod k obsluze vesmírné lodi Země (Operating Manual for Spaceship Earth, 1969) je jedním z autorových čtenářsky nejpřístupnějších titulů, ale zároveň představuje brilantní syntézu jeho celostního pohledu na svět a na úkoly, které leží před designéry. Zkoumá zde velké výzvy, kterým lidstvo čelí: Jak může lidstvo přežít? Jak ovlivňuje automatizace individualizaci? Jak můžeme efektivněji využívat naše zdroje? Autor v textu zpochybňuje koncept specializace, volá po proměně designérského myšlení a nabízí rady, jak vést „vesmírnou loď Zemi“ k udržitelné budoucnosti.

    Kniha: Návod k obsluze vesmírné lodi Země (Richard Buckminster Fuller) | Martinus
    https://www.martinus.sk/?uItem=1544601
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    2020 moje schematko k planetarite insipirovano latourem

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    1 odpověď+2
    nejaky poznamky z roku 2018 k regenerativni kulture, coz povazuju za urcitej kreativni experiment a amalgam nejakejch reakci na planetarni situaci

    Regenerativní kultura

    (Lidský) život jako praktikovaný - kultura jako sada praktik (algoritmu).

    Kdo je člověk?

    • Hyperkeystone species

    Jaké se člověku nabízí cesty?

    1. varianta - degenerativni
      degradace lidstvi (prvni vstup do lidstvi, 'pad') ve smyslu nedobreho uziti hyperkeystone pozice s dusledkem a/ vzniku globalni pouste a b/ urychlenim tohoto procesu logistikou
      dve paralelni cesty:
      1. clovek jakozto tvurce pousti - degradovanych biosystemu
      2. clovek jakozto organizator civilizaci - agrotechnologistiky
    2. varianta - regenerativni
      gradace lidstvi (druhy vstup do lidstvi, 'spasa') do potencialu a/ re-generovat biosystemy a b/ osvobodit je od energetickych naroku logistiky
      dve paralelni cesty:
      1. clovek jakozto napomahajici re-generaci biosystemu
      2. clovek jakozto organizator eko-logistiky

    Jaké má člověk klíčové kompetence?

    • reformatovat sve mezilidske, intralidske a technologisticke praktiky ve smeru regenerativity, skrze adaptivni reakce na dusledky techto praktik
    • upgradovat svou cinnosti symbiozu nelidsko-lidsko-technologistickych procesu
    • upgradovat svou cinnosti generativitu biosystemu


    Okruhy praktik

    1. mezidruhove (mezi ruznorodymi bytostmi a procesy)
    2. mezilidske (mezi stejnorodymi bytostmi)
    3. intralidske (v ramci jednotlive lidske bytosti)
    4. technologisticke (tykajici se stabilizace energeticko-materialovych toku do podoby civilizace [utvareni/koordinace vrstvy stabilne dostupnych zdroju vysoke energie] → agrotechnologistika)


    Specifikace regenerativnich praktik pro jednotlive okruhy

    1. mezi-druhove
      • kontinuální adjustment mezidruhovych/heterogennich vazeb
        • upgrade biosystemu
          • regenerace vodnich, mineralnich, energetickych, komunitnich cyklu
          • sekvestrace C skrze jeho maximalni vyuziti/transformaci/stabilizaci biosystemem a predchazeni oxidaci
        • holisticke frameworky pro management
          • rozhodovani na podkladu integrace celeho spektra heterogennich akteru a procesu
        • vedecka a myslitelska cinnost
          • schematizace vazeb mezi vrstvami procesů, bytostí a jejich dimenzí
          • ozrejmovani a moznost transformace vudcich schemat kultury
            • psychedelicka (ci ji blizka) varianta - kontakt se zakladajicimi schematy kultury
        • bio-geo-terapie
          1. integrativni kontakt s biosystemem a adaptivni reakce na jeho celkove potreby (-> 'co chce? co potrebuje?' na zaklade zkultivovanych/kalibrovanych kanalu kontaktu [senzoricke interpretace], viz 2.)
            • psychedelicka varianta: kontakt s vrstvami procesu, bytosti, s elementy
          2. vytvareni 'regenerativnich biotopu', biosystemu pro 'korektivni/kalibracni zkusenosti', cili prace s principem 'shifting baselines'
    2. mezi-lidske
      • upgrade kvality mezilidskych vztahu - jejich resilience a schopnosti adaptivity
        • prace s kontextem (kooperativni definovani celku a jeho funkci - "holistic context")
        • terapie rodinna, spolecenskeho systemu
          • korektivni zkusenosti, baseline setting
        • ceremonie - kolektivni transformace pameti
          • psychedelicka varianta
        • prace s world-views a komunikacni adjustment vzhledem k nim
    3. intra-lidske
      • re-generativni, kalibracni praktiky (vedouci k vyladeni a ozrejmeni svornosti dimenzi zkusenosti lidske bytosti)
        • individualni terapie
          • ​​​​​​​korektivni zkusenosti, baseline setting
          • varianta psychedelicka
        • cirkulace
        • joga
        • vyziva
          • strevni mikrobiom ve vazbe na mikrobialni ekosystem
    4. technologisticke
      • upgrade agrotechnologistiky na ekologistiku
        • osvobozeni biosystemu od odcerpavani energie z nej pro agrotechnologistiku - zdroje energie pro logisticke procesy musi pochazet mimo tento biosystem → slunce/fuze, jadro, vitr, gravitace
        • zpruhledneni impaktu agrotechnologistickeho supply-chainu
    TADEAS
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    TADEAS: asi jedna z definicnich charakteristik epochy planetarity, resp. 'cloveka' ve vztahu k planete

    to interpret the biological function of humanity [...] as an evolutionary mechanism designed to both trigger and manage the transition of the planetary biome to self-managing homeostasis
    TADEAS
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    TADEAS: tema kryptokonstituce / digitalnich identit / architektury digitalni komunikacni infrastruktury jako klicovy aspekt planetarity
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    3 odpovědi
    The open web and climate change
    https://neuroplastic.github.io/climate_social_contract_2020.html

    Nation-states have been captured by interests interpreting the global situation as one of zero-sum survival, following the same lines of instinctual reaction which precipitated WWII [1]. The scope of these reactive interests is to survive what they perceive as the collapse of human civilisation, and the subsequent global holocaust, bottleneck, or Jackpot, in which several billion humans lose all human rights and are de facto ‘deniably’ murdered.

    Apart from its abject moral and ethical failure, this interpretation of the situation is counterfactual. The bottleneck we face is one of planetary homeostasis and habitability:

    If life emerges on a planet, it only rarely evolves quickly enough to regulate greenhouse gases and albedo, thereby maintaining surface temperatures compatible with liquid water and habitability. […] In the Gaian bottleneck model, the maintenance of planetary habitability is a property more associated with an unusually rapid evolution of biological regulation of surface volatiles than with the luminosity and distance to the host star. [2].

    If we fail to meet this challenge, which is the goal of the methods described herein, the Earth most likely fails as a life-bearing planet, full stop.

    The alternative is to interpret the biological function of humanity not in the terms of selfish genes, but as an evolutionary mechanism designed to both trigger and manage the transition of the planetary biome to self-managing homeostasis.
    TUHO
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    +3
    Svou knihu o performativní filosofii jste nazvala Myslet z druhého místa. V čem takové myšlení spočívá?
    Vychází především z pozornosti vůči zkušenostem, které nelze myslet přímo, ale které jsou přítomné v myšlení skrze své působení. Filosofie nemůže některé skutečnosti myslet jako svůj předmět, nemá je před očima, ačkoli tyto skutečnosti myšlením hýbou a mění ho.

    Mně se to téma otevřelo v rámci dlouhodobého kontaktu s uměním, především s divadlem a spontánním tancem. Obdobně na mě ale působilo i mnohaměsíční těsné a šťastné sepětí s mými novorozenými dětmi, zážitky tiché dlouhé osamocené chůze, specifické propojení v setkávání s pomalu umírající kamarádkou, trvalá bolest po úraze a operacích nebo prožívání úzkosti v silně normativizované společnosti.

    Jak se v takovém myšlení proměňuje vnímání vlastní subjektivity?
    Úplně zásadně oproti představě subjektivity, kterou by měla charakterizovat soběstačnost vlastního uvažování, autonomie či průzračnost vlastní identity. Myšlení performativity, jako mnoho dalších směrů 20. století, odhaluje takovou představu jako dost ničivou iluzi. K našemu životu totiž patří i to, že sami sobě nerozumíme, máme různé slepé skvrny, děláme věci, které se do nás vepsaly dřív, než jsme si stačili všimnout, zažíváme fascinace a nevíme čím, jsme tělesně i emočně připoutáni k okolí bez možnosti to změnit, naše hranice jsou porézní a my zranitelní.

    Jak může performativní hledisko přispět k nalezení nových východisek v dnešní situaci antropocénu?
    Antropocén je geologická epocha, ve které je zemský ekosystém určován primárně lidskou činností. Zjednodušeně řečeno se nám před očima zhmotňují důsledky přesvědčení, podle kterého máme jako autonomní, soběstačné a svobodné bytosti právo přisvojit si, ovládat a bezhraničně využívat přírodní zdroje. Klimatický rozvrat nám dává fyzicky zakusit, že tenhle sebevýklad nás může stát život.

    Johan Rockström, spoluautor koncepce devíti planetárních mezí, identifikuje, obdobně jako Winnicott na úrovni psychologie, jakýsi herní prostor pro lidské aktivity a jeho hranice. Pokud překročíme tyto planetární prahy, nestaneme se coby lidstvo svobodnějšími, autonomnějšími a šťastnějšími, nýbrž jen rychleji zanikneme.

    Jen sám za sebe žít nelze, říká filosofka Alice Koubová - Novinky.cz
    https://www.novinky.cz/kultura/salon/clanek/jen-sam-za-sebe-zit-nelze-rika-filosofka-alice-koubova-40396009
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    Geopolitical Turmoil and Earth System Governance
    https://youtu.be/ool2hXGQuy4
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    The technosphere metabolizes not only energy and materials, but information and knowledge as well. This article first examines the history of knowledge about large-scale, long-term, anthropogenic environmental change. In the 19th and 20th centuries, major systems were built for monitoring both the environment and human activity of all kinds, for modeling geophysical processes such as climate change, and for preserving and refining scientific memory, i.e. data about the planetary past. Despite many failures, these knowledge infrastructures also helped achieve notable successes such as the Limited Test Ban Treaty of 1963, the ozone depletion accords of the 1980s, and the Paris Agreement on climate change of 2015. The article’s second part proposes that knowledge infrastructures for the Anthropocene might not only monitor and model the technosphere’s metabolism of energy, materials and information, but …

    View article
    https://scholar.google.com/citations?view_op=view_citation&hl=en&user=IPQkThQAAAAJ&sortby=pubdate&citation_for_view=IPQkThQAAAAJ%3AzxqBrjVgvjwC
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    (PDF) Der Historiker und der Planet. Planetaritätsregimes an der Schnittstelle von Welt-Ökologien, ökologischen Reflexivitäten und Geo-Mächten (The historian and the planet. Regimes of planetarity at the crossroad of world-ecologies, environmental reflexivities and geopower formations)
    https://www.researchgate.net/publication/346400418_Der_Historiker_und_der_Planet_Planetaritatsregimes_an_der_Schnittstelle_von_Welt-Okologien_okologischen_Reflexivitaten_und_Geo-Machten_The_historian_and_the_planet_Regimes_of_planetarity_at_the_crossr

    the new concept of regimes of planetarity as a way of historicising the way in which societies, along the past centuries, have storied, documented and organised their relationship to the planet and its complex functionings. The concept of regimes of planetarity that I propose for the environmental history community stands at the crossroads of three co-evolving dimensions : world-ecologies (materiality), environmental knowledge and discourses (reflexivities) and geopowers (governmentality).
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