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    TADEASplanetarita - 'making life planetary'
    ALWA
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    YEETKA: vic kysliku ney flora vuprodukuji oceany
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    (PDF) Design for Human and Planetary Health - A Holistic/Integral Approach to Compexity and Sustainability | Daniel Christian Wahl, PhD - Academia.edu
    https://www.academia.edu/8703162/Design_for_Human_and_Planetary_Health_A_Holistic_Integral_Approach_to_Compexity_and_Sustainability
    TADEAS
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    "some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the deadly light into the peace and safety of a new dark age."

    H.P. Lovecraft, “The Call of Cthulhu”
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    (PDF) The Variety of Integral Ecologies: Nature, Culture, and Knowledge in the Planetary Era | Sam Mickey - Academia.edu
    https://www.academia.edu/42844962/The_Variety_of_Integral_Ecologies_Nature_Culture_and_Knowledge_in_the_Planetary_Era
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    klima lidske mysli a habitabilita

    (PDF) From Our Global Capitalism Towards Integrative Thriveability: No Sustainable Mental Health in Our Unsustainable Worlds | Gerard Bruitzman - Academia.edu
    https://www.academia.edu/39889333/From_Our_Global_Capitalism_Towards_Integrative_Thriveability_No_Sustainable_Mental_Health_in_Our_Unsustainable_Worlds

    (PDF) Exploring Mount Thriveability: Towards Integrative Thriveability, Pt. 2 | Gerard Bruitzman - Academia.edu
    https://www.academia.edu/40505199/Exploring_Mount_Thriveability_Towards_Integrative_Thriveability_Pt_2
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    paliativni proces

    2022 Earth Grief - The Journey Into and Through Ecological Loss
    https://www.chelseagreen.com/product/earth-grief/

    Stephen Harrod Buhner takes the reader on a journey into and through that grief to what is waiting on the other side, a place that Viktor Frankl, Jacques Cousteau, Vaclav Havel, Elizabeth Kubler-Ross and so many others have found. It’s where one becomes an engaged witness, alive to the losses that are occurring and the grief that is felt but is not overcome by them. Then he travels into and through the common feelings of guilt and shame (feelings that are put on so many but in actuality belong to very few) that come from ecological devastation. From there Stephen moves deep into what occurs when those we love die, when the planetary landscapes, forests, fields and rivers that are engraved into our deepest selves are lost, when we are forced to travel into the territory of death and loss and deep grief ourselves.

    Throughout it, Stephen draws on his studies with Elizabeth Kubler Ross and others who worked with the dying, his years as a psychotherapist, extensive work with the chronically ill, and deep immersion in and relationship with plants, wild ecosystems, and this living planet that is our home. At journey’s end what arises is not the optimism of false hope (as Greta Thunberg calls it) but a deeper and more realistic hope, one that is intimately entangled with gravitas and the journey through loss. It’s born from the heart’s integration of grief and a deep faith in the green world, in this planet from which we have emerged, and in the new life that comes with every spring.
    TADEAS
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    Gaian Systems | Research
    https://www.gaian.systems/research

    What does it mean to think like a living planet?‍
    For one, it means to stop thinking exclusively like an individual humanist subject. Cognitive processes grounded in organic sensoria and material flows emerge from the reticulated web of living beings and non-living affordances. Planetary cognition means sensing and responding in planetary context, in tune with that precious piece of the planet to which one can hold, by which one is held in place.
    Cognition occurs both above and below the level of thought. And over and above every living system on Earth is that wider consortium of systemic processes we call Gaia, in which the geosphere and the biosphere couple and coordinate their operations. Within this matrix, this ambient cosmic residence, humanity and its built world also have their modes of being right alongside other forms of life and their larger geological workings.

    We are currently exploring sensory-immersive and conceptual-speculative ways of grasping
    - our participation in planetary systems, through the lens of Gaia Theory
    - our embeddedness in a living planet
    - our part in enhancing the viability of the planetary superecosystem

    Cultivating planetary cognition entails experimenting with different ways to foster comprehensive and compelling appreciation for the entangled reciprocities and regenerative capacities of planetary processes. How can we most effectively reorient our view of Earth, away from a collection of exploitable resources and toward a systemic complex of dynamic and intertwined processes?
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    Gaian Systems — University of Minnesota Press
    https://www.upress.umn.edu/book-division/books/gaian-systems

    Gaian Systems is a pioneering exploration of the dynamic and complex evolution of Gaia’s many variants, with special attention to Lynn Margulis’s foundational role in these developments. Delving into many issues not previously treated in accounts of Gaia, Bruce Clarke describes the history of a theory that has the potential to help us survive an environmental crisis of our own making.
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    The Earth Constitution Institute – We feature the Constitution for the Federation of Earth
    https://earthconstitution.world/
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    Planetary negative commons | Cairn International Edition
    https://www.cairn-int.info/journal-multitudes-2021-4-page-117.htm

    While reflections on the Anthropocene tend to evoke new “spatial” divisions, other schools of thought, centered on the concepts of collapse or the threat of extinction, prefer temporal paradigms. Whether Bruno Latour’s Terrestrial attractor or the contemporary reworking of concepts like “the time of the end” or the idea that it is “too late” to act, the coordinates used to think about the future from either perspective seem to be thoroughly orthogonal. Nevertheless, in recent years another attractor has emerged to complicate the picture. Authors as diverse as Dipesh Chakrabarty, Benjamin Bratton, and Lukáš Likavčan are now emphasizing the specifically “planetary” dimension of current problems.

    This short text is an attempt to investigate this claim through the prism of our work on negative commons. As Chakrabarty—one of the first to explore the idea—himself admits, one of the challenges of Planetarity is the extreme difficulty of politicizing the issues at stake on the spatial and temporal scales with which the concept confronts us. In our view, the notion of negative commons opens up a line of thought that reveals new levers of political action situated right in the interstices between the Globe (manifestation of the classic figures of empire, capital, etc., on which criticism usually exerts its grip) and the Planet.

    The questions posed by these categories, and the horizons they look to, differ considerably. We will start with the Globe, the more or less spatial translation of the concept of Modernity, itself an era or a temporal structure supposedly characterized by new sciences and, more broadly, a relationship to the world, a novel way of inhabiting and conceptualizing it
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    planetarni pece

    2019 From the human to the planetary: Speculative futures of care
    http://concept.lib.ed.ac.uk/index.php/mat/article/view/4960

    This is largely a theoretical, speculative essay that takes on the question of what ‘care’looks like at a moment when climate change is increasingly taking center stage in public and political discussions. Starting with two new practices, namely, humanitarian care for nonhumans and One Health collaborations, I seek to determine what forms of political care can incorporate the well-being of future generations and future iterations of the earth. After an exploration of One Health as an approach to planetary care, I ask what its parts enable us to think, despite its limitations; I focus on the new human-nonhuman assemblages connected through different biosocial models, such as neuroscience or immunology, to see how these scientific theories might enable new possibilities. I argue that a focus on biological ecologies at different scales–as opposed to ethicomoral categories like humanity–can open the way to a larger imaginary of human and nonhuman flourishing and a space for nonmoralistic politics.
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    The Planetary Turn: Relationality and Geoaesthetics in the Twenty-First Century on JSTOR
    https://www.jstor.org/stable/j.ctv3znz1s

    Library Genesis: Amy J. Elias, Christian Moraru - The Planetary Turn: Relationality and Geoaesthetics in the Twenty-First Century
    http://libgen.rs/book/index.php?md5=6D1CC8FA0BD5DB97AAE39F4A42410F2F

    A groundbreaking essay collection that pursues the rise of geoculture as an essential framework for arts criticism, The Planetary Turn shows how the planet—as a territory, a sociopolitical arena, a natural space of interaction for all earthly life, and an artistic theme—is increasingly the conceptual and political dimension in which twenty-first-century writers and artists picture themselves and their work. In an introduction that comprehensively defines the planetary model of art, culture, and cultural-aesthetic interpretation, the editors explain how the living planet is emerging as distinct from older concepts of globalization, cosmopolitanism, and environmentalism and is becoming a new ground for exciting work in contemporary literature, visual and media arts, and social humanities.

    Written by internationally recognized scholars, the twelve essays that follow illustrate the unfolding of a new vision of potential planetary community that retools earlier models based on the nation-state or political “blocs” and reimagines cultural, political, aesthetic, and ethical relationships for the post–Cold War era.
    TADEAS
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    2020 Pryor - Living with Tiny Aliens: The Image of God for the Anthropocene
    Living with Tiny Aliens: The Image of God for the Anthropocene - Fordham Scholarship
    https://fordham.universitypressscholarship.com/view/10.5422/fordham/9780823288311.001.0001/upso-9780823288311

    Astrobiology forces us to realize how deeply tethered we are to this pale blue dot in the universe while also opening us to the exciting possibilities of existing in a fecund cosmos. Addressing both of these issues, this work offers a model for doing public theology attuned to astrobioloical humanities. It taps into theology’s capacity to develop societal goods by interpreting religious symbols as expressions of ultimacy that foster powerful moods for meaningfully ordering our ways of being-in and belonging-to the cosmos. Providing a series of specific examples drawn from astrobiology, doctrinal reflection on the imago Dei, and reflections on the Anthropocene, this book claims the Earth is not only a living planet but an artful one. Consequently, it suggests that the imago Dei be reframed in terms of planetarity: to be the imago Dei is to be a planetary system that opens up new possibilities for the flourishing of all creation by fostering technobiogeochemical cycles not subject to runaway, positive feedback. The imago Dei, then, is not something any one of us possesses; it is a symbol for what we live-into together as a species in intra-action with the wider habitable environment. Attentive to how this outlook can be fostered, the conclusion advocates for the development of presence, wonder, and play in the lives of individuals who seek to live as part of an artful planet.
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    2020 Astrobiology and Society: An Overview at the Beginning of the Twenty-First Century
    Astrobiology and Society: An Overview at the Beginning of the Twenty-First Century | SpringerLink
    https://link.springer.com/chapter/10.1007/978-3-030-41614-0_16

    What are the implications of astrobiology for society? When one considers that astrobiology encompasses research on the origin and evolution of life, the existence of life beyond Earth, and the future of life on Earth and beyond, the scope of that deceptively simple question becomes clear. It embraces not only the religious, ethical, legal, and cultural concerns inherent in those subjects, but also the meaning of life and even human destiny in a universe where humans are unique—or not. Particularly in the area of extraterrestrial life, which has been a focus for astrobiology and society concerns in terms of implications, the issues have been global and contentious. The consequences have long been vividly played out in science fiction by classic authors such as Arthur C. Clarke in Childhood’s End or 2001: A Space Odyssey, and by more recent writers like Ted Chiang in “Story of Your Life” and its film adaption Arrival.

    How can we even approach such questions as the impact of discovering life beyond Earth, whether microbial or intelligent? How can we transcend anthropocentrism when we address concepts such as life and intelligence, culture and civilization, technology and communication? And in what areas is humanity most likely to be transformed by such a discovery? We cannot fully answer these questions in this chapter, but there is now a surprisingly substantial literature that does address them. As with astrobiology, it is prudent for current researchers in the subject to be aware of this much shorter history, whether to contest or expand it. In this chapter we provide an overview of this literature on astrobiology and society. Substantial as it may seem, it is only the leading edge of what is sure to become an entire discipline of its own, especially if life is actually discovered out there among the stars
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    astrobiologie jako jeden z ramcu pro planetaritu

    2020 Critical Issues in the History, Philosophy, and Sociology of Astrobiology
    https://link.springer.com/chapter/10.1007/978-3-030-41614-0_38

    As in the philosophy of science in general, and in the philosophies of particular sciences, critical issues in the philosophy and sociology of astrobiology are both stimulated and illuminated by history. Among those issues are (1) epistemological issues such as the status of astrobiology as a science, the problematic nature of evidence and inference, and the limits of science; (2) metaphysical/scientific issues including the question of defining the fundamental concepts of life, mind, intelligence, and culture in a universal context; the role of contingency and necessity in the origin of these fundamental phenomena; and whether or not the universe is in some sense fine-tuned for life and perhaps biocentric; (3) societal issues such as the theological, ethical, and worldview impacts of the discovery of microbial or intelligent life; and the question of whether the search for extraterrestrial life should be pursued at all, and with what precautions; and (4) issues related to the sociology of scientific knowledge, including the diverse attitudes and assumptions of different scientific communities and different cultures to the problem of life beyond Earth, the public “will to believe,” and the formation of the discipline of astrobiology. All these overlapping issues are framed by the concept of cosmic evolution—the 13.7-billion-year Master Narrative of the Universe—which may result in a physical, biological, or postbiological universe and determine the long-term destiny of humanity.
    TADEAS
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    agency-dominated biosphere -> hypercivilizator/hyperpredator

    2017 Earth as a Hybrid Planet: The Anthropocene in an Evolutionary Astrobiological Context
    https://www.sciencedirect.com/science/article/abs/pii/S2213305417300425

    We develop a classification scheme for the evolutionary state of planets based on the non-equilibrium thermodynamics of their coupled systems, including the presence of a biosphere and the possibility of what we call an “agency-dominated biosphere” (i.e. an energy-intensive technological species). The premise is that Earth’s entry into the “Anthropocene” represents what might be, from an astrobiological perspective, a predictable planetary transition. We explore this problem from the perspective of the solar system and exoplanet studies. Our classification discriminates planets by the forms of free energy generation driven from stellar forcing. We then explore how timescales for global evolutionary processes on Earth might be synchronized with ecological transformations driven by increases in energy harvesting and its consequences (which might have reached a turning point with global urbanization). Finally, we describe quantitatively the classification scheme based on the maintenance of chemical disequilibrium in the past and current Earth systems and on other worlds in the solar system. In this perspective, the beginning of the Anthropocene can be seen as the onset of the hybridization of the planet – a transitional stage from one class of planetary systems interaction to another. For Earth, this stage occurs as the effects of human civilization yield not just new evolutionary pressures, but new selected directions for novel planetary ecosystem functions and their capacity to generate disequilibrium and enhance planetary dissipation.
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    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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