This dissertation provides a philosophical analysis about the influence colonialism had over capitalism's current configuration and how their intricate interplay impacts both the social and the ecological spheres, in both central and peripheral countries. Such analysis draws from the work of José Lutzenberger, a Brazilian environmentalist. The current capitalist economic system tends to disregard the environment, since it would be greatly affected by negative externalities. A negative externality is an economic activity that imposes a negative effect on an unrelated third party. Many negative externalities are related to the environmental consequences of production and consumption. In addition, this dissertation explores the fact that an ecological crisis is also a social crisis. A genealogical and existential thread going from Brazil's early days as one of Portugal's colonies to the present is drawn, showing how colonialism helped to create the foundations and the conditions for the current exploitative capitalist system, in Brazil and elsewhere. To change this situation, the environment should not be entrusted to private interests but to an institution responsible for the good of society as a whole. Genuinely green economies are more prone to appear on the periphery, but only if global economic justice is achieved first.

The bedrock of this dissertation is the idea that our patterns of thought, speech, and action can be distilled into two distinct approaches defined by (1) the use of things on one hand and (2) the relation to persons on the other. That first approach is represented in our life with technology and has expanded to the point of omnipresence. Being so ubiquitous, technology largely goes unexamined in the way it functions, the effect it has on us, and the effect it has on our neighbor. In this manner, the technological approach is an over-extension of the manipulation of things to the negation of the relation to persons. As a result, our capacity to relate to persons outside a narrow scope had been atrophied. This work is an attempt at renewing the relational approach within contexts shaped by and shaped for the manipulation of things, i.e., technically minded society. To that end, it is necessary to first explore the work of thinkers who have written on relationality in ways which address the over-extension of the technological approach. The thinkers I have chosen in this endeavor are Martin Buber, Dietrich Bonhoeffer, Dorothy Day, and Ivan Illich, each of whom wrote thoughtfully …

In this dissertation I propose an ethical framework for "meeting mosses." At first glance, mosses are a tiny type of plants that have been uncritically understood as "primitive plants," to the extent that they are defined by negation as "non-vascular plants." Hence, mosses have been considered as "primitive" relatives of "true" vascular plants. This distortion is linked to the fact that mosses have been overlooked and represented as a radical otherness in Western civilization. To critically examine this distortion of, and injustice toward mosses, I use the methodology of field environmental philosophy within the conceptual framework of biocultural ethics developed by Ricardo Rozzi. I complement these concepts with foundational philosophical work by continental philosophers Martin Buber and Immanuel Levinas, and ethnobotanist and indigenous writer Robin Wall Kimmerer, with emphasis on their discourses of meeting, "face-to-face," otherness, heterogeneity, and alterity. Collectively thinking with these philosophers, I address the possibility of genuinely "meeting mosses," valuing them as such and not merely as a primitive "relative" or "ancestor" of vascular plants. Drawing on several botanists' accounts of plant language and plant wisdom has sharpened my reading of human-moss interactions and enriched my engagement with the heterogeneity and alterity of the Western philosophical tradition. …

This dissertation aims to explain the conditions under which expertise can undermine democratic decision making. I argue that the root of the conflict between expertise and democracy lies in what I call insufficiently “representative” expertise – that is forms of scientific research that are not relevant to the policy questions at hand and that fail to make visible their hidden values dimensions. I claim that the scholarly literature on the problem of expertise fails to recognize and address the issue correctly, because it does not open the black box of scientific methodologies. I maintain that only by making sense of the methodological choices of experts in the context of policy making can we determine the relevance of research and reveal the hidden socio-political values and consequences. Using the case of natural gas fracking, I demonstrate how expert contributions – even though epistemically sound – can muddle democratic policy processes. I present four case studies from controversies about fracking to show how to contextualize scientific methodologies in the pertinent political process. I argue that the common problem across all case studies is the failure of expertise to sufficiently represent stakeholders’ problems and concerns. In this context, “representation” has three criteria: (1) …

In 2016, the Colombian Constitutional Court recognized the Atrato River as a subject of rights based on the theory of biocultural rights. This dissertation analyzes a new legal concept that aims to defend the rights to a good life for humans and other-than-human co-inhabitants who share river ecosystems, focusing on the case of the Atrato River in Colombia. The 3Hs framework of biocultural ethics is adopted to interconnect complex and interrelated historical, biophysical, cultural, and political dimensions. With this analysis, broader biocultural approaches are suggested. They could be valuable for understanding and implementing biocultural rights in other world regions. Moreover, it could transform the current situation that destroys biocultural diversity toward public policies that favor more just and sustainable forms of co-inhabiting biocultural diversity. A primary limitation of the implementation of biocultural rights is the context of a "failed state," in which the Colombian State is subject to severe problems of corruption, illegal mining, conflicts between legal and illegal armed groups, and drug trafficking. There is a need for a dialogue solution to the conflict. This requires that illegal armed groups are valued as co-inhabitants. Achieving social-environmental justice is essential for biocultural ethics. In this case, it is the condition …

This dissertation makes use of theoretical frameworks drawn from development theory, ecofeminism, climate science, environmental and distributive justice, and human rights to provide gender analysis of climate policy, including climate finance.The problem addressed is that climate impacts are exacerbating food insecurity that is women's responsibility in the global South. First, I use literature in climate science to detail the impacts of climate change on agriculture in Africa and show how this exacerbates women's poverty that is driven already by persistent socioeconomic inequalities and gender bias. I conclude that women as food producers are especially vulnerable to climate impacts on food security. Next, I assess international climate policy through gender analysis of the United Nations Framework Convention on Climate Change (UNFCCC) against other United Nations (UN) gender policies, followed by gender assessment of Ghanaian climate policy. I conclude that both international and Ghanaian policy fail adequately to address gender and women's needs, despite making advances on gender-inclusion and gender-sensitivity since the turn of the century. I then present a case study in climate finance by evaluating the capacity of an Adaptation Fund Project (AFP) in northeast Ghana to meet women farmers' needs. I gather data from Project implementers and intended beneficiaries, …

Farmer suicide is at crisis levels in the United States and India. This crisis is both a problem of experiential knowledge within infrastructure as well as a problem of discourse power. I argue that the logical abstraction required to conceptualize and evaluate farmer suicide cannot be separated from the overall experience of farmer suicide. Rather than existing as distinctly separate phenomena, these elements are co-constitutive. Despite the Centers' for Disease Control identification and designation of farmer suicide as complex, statistically relevant, and elevated, nearly all the policy efforts addressing farmer suicide focus on narrow economic impact and narrow economic relief. While these economic vectors are important, the problem is multifaceted and requires a broadening of policy discourse to include additional factors (e.g. philosophical, existential, psychological, etc.). Using Hannah Arendt's work on politics and the human condition, I connect the conditionality of homo faber (human fabricator/maker), animal laborans (laboring animal), and vita activa (active life) with farmer struggle and suicide. Through the work of Georges Canguilhem and Achille Mbembe, I critique and analyze the predominant discourse and framing of suicide as a disease. Last, but not least, I propose decolonial theory and degrowth theory as viable critical pathways to shift the …

Serpent and dragon symbolism are ubiquitous in the art and mythology of premodern cultures around the world. Over the centuries, conflicting hypotheses have been proposed to interpret this symbolism which, while illuminating, have proved insufficient to the task of revealing a singular meaning for the vast majority of examples. In this dissertation I argue that, in what the symbolist Rene Guenon and the historian of religions Mircea Eliade have called ‘traditional' or ‘archaic' societies, the serpent/dragon transculturally symbolizes what I term ‘matter,' a state of being that is constituted by the perception of the physical world as ‘chaotic' in comparison to what traditional peoples believed to be the ‘higher' meta-physical source of the physical world or ‘nature.' What is called ‘nature,' I argue, is also considered in ‘Tradition' to be a perception of, from a certain state of consciousness, that aspect of existence that is called samsara in the Hindu philosophy of Vedanta, which Guenon equivalently describes, from a broadly traditional perspective in The Symbolism of the Cross, as "the indefinite series of cycles of manifestation." ‘Chaos,' according to Eliade in The Sacred and the Profane, is "the amorphous and virtual…everything that has not yet acquired a ‘form.'" The following …