American philosopher John Dewey considered all human endeavors to be one with the natural world. In his writings, particularly Art as Experience (1934), Dewey insists on the primacy of the environment in aesthetic experience. Dewey’s conception of environment includes both the natural and the man-made. The World in Which We Occur highlights this notion in order to define “pragmatist ecology,” a practice rooted in the interface of the cultural and the natural. Neil Browne finds this to be a significant feature of some of the most important ecological writing of the last century. To fully understand human involvement in the natural world, Browne argues that disciplinary boundaries must be opened, with profound implications for the practice of democracy. The degradation of the physical environment and democratic decay, for Browne, are rooted in the same problem: our persistent belief that humans are somehow separate from their physical environment. Browne probes the work of a number of major American writers through the lens of Dewey’s philosophy. Among other texts examined are John Muir’s My First Summer in the Sierra (1911); Sea of Cortez (1941) by John Steinbeck and Edward Ricketts; Rachel Carson’s three books about the sea, Under the Sea-Wind (1941), The Sea Around Us (1951), and The Edge of the Sea (1955); John Haines’s The Stars, the Snow, the Fire (1989); Barry Lopez’s Arctic Dreams (1986); and Terry Tempest Williams’s Refuge (1991). Together, these texts—with their combinations of scientific observation and personal meditation—challenge the dichotomies that we have become accustomed and affirm the principles of a pragmatist ecology, one in which ecological and democratic values go hand in hand.

American philosopher John Dewey considered all human endeavors to be one with the natural world. In his writings, particularly Art as Experience (1934), Dewey insists on the primacy of the environment in aesthetic experience. Dewey’s conception of environment includes both the natural and the man-made. The World in Which We Occur highlights this notion in order to define “pragmatist ecology,” a practice rooted in the interface of the cultural and the natural. Neil Browne finds this to be a significant feature of some of the most important ecological writing of the last century. To fully understand human involvement in the natural world, Browne argues that disciplinary boundaries must be opened, with profound implications for the practice of democracy. The degradation of the physical environment and democratic decay, for Browne, are rooted in the same problem: our persistent belief that humans are somehow separate from their physical environment. Browne probes the work of a number of major American writers through the lens of Dewey’s philosophy. Among other texts examined are John Muir’s My First Summer in the Sierra (1911); Sea of Cortez (1941) by John Steinbeck and Edward Ricketts; Rachel Carson’s three books about the sea, Under the Sea-Wind (1941), The Sea Around Us (1951), and The Edge of the Sea (1955); John Haines’s The Stars, the Snow, the Fire (1989); Barry Lopez’s Arctic Dreams (1986); and Terry Tempest Williams’s Refuge (1991). Together, these texts—with their combinations of scientific observation and personal meditation—challenge the dichotomies that we have become accustomed and affirm the principles of a pragmatist ecology, one in which ecological and democratic values go hand in hand.

A New York Times Bestseller! 2019 was the last great year for the world economy. For generations, everything has been getting faster, better, and cheaper. Finally, we reached the point that almost anything you could ever want could be sent to your home within days - even hours - of when you decided you wanted it. America made that happen, but now America has lost interest in keeping it going. Globe-spanning supply chains are only possible with the protection of the U.S. Navy. The American dollar underpins internationalized energy and financial markets. Complex, innovative industries were created to satisfy American consumers. American security policy forced warring nations to lay down their arms. Billions of people have been fed and educated as the American-led trade system spread across the globe. All of this was artificial. All this was temporary. All this is ending. In The End of the World is Just the Beginning, author and geopolitical strategist Peter Zeihan maps out the next world: a world where countries or regions will have no choice but to make their own goods, grow their own food, secure their own energy, fight their own battles, and do it all with populations that are both shrinking and aging. The list of countries that make it all work is smaller than you think. Which means everything about our interconnected world - from how we manufacture products, to how we grow food, to how we keep the lights on, to how we shuttle stuff about, to how we pay for it all - is about to change. A world ending. A world beginning. Zeihan brings readers along for an illuminating (and a bit terrifying) ride packed with foresight, wit, and his trademark irreverence.

There are going to be a series of events that will lead us to the end of the world. There will be a Rapture, and with this event, all believers in Jesus Christ will disappear from the earth. Then there will be a tribulation period, and this will last for seven years. During this time, the world will experience the wrath of God, and it will be furious.The tribulation will be followed by the battle of Armageddon, and then the Millennium (one thousand years) period.This book, The Journey to the End of the World: How We Are Going to Get There, depicts in great detail all the events that will take place from now and all the way to heaven.-Lawrence Payne

One of The New York Times Book Review’s 10 Best Books of 2021 Shortlisted for the 2021 International Booker Prize and the 2021 National Book Award for Translated Literature A fictional examination of the lives of real-life scientists and thinkers whose discoveries resulted in moral consequences beyond their imagining. When We Cease to Understand the World is a book about the complicated links between scientific and mathematical discovery, madness, and destruction. Fritz Haber, Alexander Grothendieck, Werner Heisenberg, Erwin Schrödinger—these are some of luminaries into whose troubled lives Benjamín Labatut thrusts the reader, showing us how they grappled with the most profound questions of existence. They have strokes of unparalleled genius, alienate friends and lovers, descend into isolation and insanity. Some of their discoveries reshape human life for the better; others pave the way to chaos and unimaginable suffering. The lines are never clear. At a breakneck pace and with a wealth of disturbing detail, Labatut uses the imaginative resources of fiction to tell the stories of the scientists and mathematicians who expanded our notions of the possible.

The World We Want compares the future world that Enlightenment intellectuals had hoped for with our own world at present. In what respects do the two worlds differ, and why are they so different? To what extent is and isn't our world the world they wanted, and to what extent do we today still want their world? Unlike previous philosophical critiques and defenses of the Enlightenment, the present study focuses extensively on the relevant historical and empirical record first, by examining carefully what kind of future Enlightenment intellectuals actually hoped for; second, by tracking the different legacies of their central ideals over the past two centuries. But in addition to documenting the significant gap that still exists between Enlightenment ideals and current realities, the author also attempts to show why the ideals of the Enlightenment still elude us. What does our own experience tell us about the appropriateness of these ideals? Which Enlightenment ideals do not fit with human nature? Why is meaningful support for these ideals, particularly within the US, so weak at present? Which of the means that Enlightenment intellectuals advocated for realizing their ideals are inefficacious? Which of their ideals have devolved into distorted versions of themselves when attempts have been made to realize them? How and why, after more than two centuries, have we still failed to realize the most significant Enlightenment ideals? In short, what is dead and what is living in these ideals?

Offering a unique approach to presenting environmental health, Maxwell's Understanding Environmental Health: How We Live in the World is structured around the choices we make as individuals that result in environmental hazards. By detailing the hazards of energy production, industry, food production, and our modern lifestyle in the context of our place within the local and global community, the author tells a connected narrative that makes the text both engaging and accessible to a broad range of students with a variety of scientific backgrounds Updated thoroughly, the Third Edition offers: Full color design that brings charts, graphs, and photos to life. New chapter on managing environmental health risks, New appendix provides an overview of the U.S. Regulatory Framework for Environmental Health.