The Personal and the Planetary: Buddhism, Climate Change, and Anthropocene Time
Dipesh Chakrabarty describes the problem of climate change as in part one of temporal incommensurability. For most of human history, we have enjoyed the primacy of anthropocentric “world-historical” time. But as climate change becomes an increasingly dominant preoccupation in our daily lives, we exp...
| Autor principal: | |
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| Tipo de documento: | Recurso Electrónico Artigo |
| Idioma: | Inglês |
| Verificar disponibilidade: | HBZ Gateway |
| Journals Online & Print: | Carregar...
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| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Publicado em: |
2023
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| Em: |
Religions
Ano: 2023, Volume: 14, Número: 10 |
| Outras palavras-chave: | B
Anthropocene
B Dipesh Chakrabarty B Lotus Sūtra B Buddhism B Climate Change B Śāntideva B Bodhicaryāvatāra B Temporality |
| Acesso em linha: |
Volltext (kostenfrei) Volltext (kostenfrei) |
| Resumo: | Dipesh Chakrabarty describes the problem of climate change as in part one of temporal incommensurability. For most of human history, we have enjoyed the primacy of anthropocentric “world-historical” time. But as climate change becomes an increasingly dominant preoccupation in our daily lives, we experience a rupture in everyday world-historical time and the incursion of a new timescale: the inconceivably vast and impersonal scale of “planetary-geologic” time. The incommensurability between the personal scale of human time and the vast planetary scale of climate change has produced an affective crisis, confronting us with the very limits of our imaginative capacity. In this essay, I argue that although the specifics of climate change may be new, human imaginative engagement with deep time is not. Animated by the conviction that Buddhist literature and thought contain robust theoretical and conceptual ideas that can enrich philosophical and ethical thinking, I bring select Buddhist concepts to bear on the problem of temporal incommensurability. Rather than suggest any general “Buddhist” way of thinking about time, I argue that Buddhist sources can offer new conceptual points of entry into the problem of temporal incommensurability itself, specifically addressing how we might differently conceptualize the relationship between the personal and the planetary in order to address the affective crisis identified by Chakrabarty. |
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| ISSN: | 2077-1444 |
| Obras secundárias: | Enthalten in: Religions
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| Persistent identifiers: | DOI: 10.3390/rel14101313 |
