Author · Historian · Curator
Utopia in the Age of Survival: Between Myth and Politics · The Eyelid · Marvellous Utopia
I like to think of utopianism as “effective social daydreaming” because utopia is associated with consciously imagining societies. Our imagination is always involved in creating reality. The opposition between the two, reality and the imaginary, is not a stark one; they're porous.
Author · Historian · Curator
Utopia in the Age of Survival: Between Myth and Politics · The Eyelid · Marvellous Utopia
I like to think of utopianism as “effective social daydreaming” because utopia is associated with consciously imagining societies. Our imagination is always involved in creating reality. The opposition between the two, reality and the imaginary, is not a stark one; they're porous.
U.S. Poet Laureate · Host of The Slowdown podcast
This poem was written when I was having a real moment of reckoning, not that I hadn't had it earlier, but where I was doing some deep reading about the climate crisis and really reckoning with myself, with where we were and what was happening, what the truth was. And I felt like it was so easy to slip down into a darkness, into a sort of numbness, and I didn't think that that numbness and darkness could be useful.
Author of Footprints: In Search of Future Fossils · Anthropocene Poetics
Professor of Literature & the Environment · University of Edinburgh.
Just thinking about how our actions play out over multiple generations who will have to live with the consequences of these decisions. I think we need to stretch our sense of time, and within that stretch our sense of empathy. The philosopher Roman Krznaric talks about that in his book The Good Ancestor, that we need a more elastic sense of empathy that can encompass not just those close to us or living alongside us, but those who have yet to be born will have to inherit the world that we passed down to them. But I think in stretching that sense of empathy and stretching that sense of the times that we touch, if you like, because all of us are engaged in activities that will lead long legacies, long tails, in terms of the fossil fuels we're consuming. And so, alongside that, I think we need to accept that the time we live in is a strange one, and time itself is doing strange things in the anthropocene.
Author of Footprints: In Search of Future Fossils · Anthropocene Poetics
Professor of Literature & the Environment · University of Edinburgh.
Just thinking about how our actions play out over multiple generations who will have to live with the consequences of these decisions. I think we need to stretch our sense of time, and within that stretch our sense of empathy. The philosopher Roman Krznaric talks about that in his book The Good Ancestor, that we need a more elastic sense of empathy that can encompass not just those close to us or living alongside us, but those who have yet to be born will have to inherit the world that we passed down to them. But I think in stretching that sense of empathy and stretching that sense of the times that we touch, if you like, because all of us are engaged in activities that will lead long legacies, long tails, in terms of the fossil fuels we're consuming. And so, alongside that, I think we need to accept that the time we live in is a strange one, and time itself is doing strange things in the anthropocene.
Professor of Cognitive Sciences, UC Irvine
Author of The case against reality: Why evolution hid the truth from our eyes
This is really what life, I think, is about - learning to not believe your thoughts. Watch your thoughts, see their patterns and learn that you are not at the whim and beck and call of your thoughts. You can watch your thoughts, and you can choose to let go of thoughts and just be present and let go of the complaints. And that then opens up a level of creativity that's surprising. It could be in dance, science, it could be in music, or art. Wherever you have creative expression, letting go of thought and having this balance between thinking and no thinking, going into complete silence and then pulling ideas back for your art, your science, your dance, whatever it might be, is really the dance of life.
Professor of Cognitive Sciences, UC Irvine
Author of The case against reality: Why evolution hid the truth from our eyes
This is really what life, I think, is about - learning to not believe your thoughts. Watch your thoughts, see their patterns and learn that you are not at the whim and beck and call of your thoughts. You can watch your thoughts, and you can choose to let go of thoughts and just be present and let go of the complaints. And that then opens up a level of creativity that's surprising. It could be in dance, science, it could be in music, or art. Wherever you have creative expression, letting go of thought and having this balance between thinking and no thinking, going into complete silence and then pulling ideas back for your art, your science, your dance, whatever it might be, is really the dance of life.
Author of Learning to Die in the Anthropocene & We’re Doomed, Now What?
Director of the Notre Dame Environmental Humanities Initiative
It seems irresponsible to me to downplay the possible consequences of climate change. It seems irresponsible to assume that we're going to fix it. And so I think it's absolutely a responsibility for the people who are talking about it and thinking about it, to look at the worst-case scenario and to look at the current trajectories, absent technologies for carbon scrubbers, to look at where we're actually headed, the worst-case scenarios, and address that and bring that to each other and to our children and to our students. When you really look at the situation, it's scary and terrifying, and it upends everything that we've been told to make sense of life.
Author of Learning to Die in the Anthropocene & We’re Doomed, Now What?
Director of the Notre Dame Environmental Humanities Initiative
It seems irresponsible to me to downplay the possible consequences of climate change. It seems irresponsible to assume that we're going to fix it. And so I think it's absolutely a responsibility for the people who are talking about it and thinking about it, to look at the worst-case scenario and to look at the current trajectories, absent technologies for carbon scrubbers, to look at where we're actually headed, the worst-case scenarios, and address that and bring that to each other and to our children and to our students. When you really look at the situation, it's scary and terrifying, and it upends everything that we've been told to make sense of life.
Author of Blueprint: The Evolutionary Origins of a Good Society
Director of the Human Nature Lab at Yale · Co-director of the Yale Institute for Network Science
So these kinds of problems in what I call hybrid systems of humans and machines are a key focus of my lab right now. Margaret Traeger, who's now at Notre Dame, she did a wonderful project in which we made these groups of three humans and a humanoid robot work together to solve a problem.
We manipulated the humanity of the robot. For example, sometimes we had the robot tell stupid dad jokes, like corny jokes. Or we had the robot break the ice by saying, "You know, robots can make mistakes, too." This kind of stuff. And what we found was that the human interactions could be changed by the simple programming of the robot.
Author of Blueprint: The Evolutionary Origins of a Good Society
Director of the Human Nature Lab at Yale · Co-director of the Yale Institute for Network Science
We're not attempting to invent super smart AI to replace human cognition. We are inventing dumb AI to supplement human interaction. Are there simple forms of artificial intelligence, simple programming of bots, such that when they are added to groups of humans – because those humans are smart or otherwise positively inclined - that help the humans to help themselves? Can we get groups of people to work better together, for instance, to confront climate change, or to reduce racism online, or to foster innovation within firms?
Can we have simple forms of AI that are added into our midst that make us work better together? And the work we're doing in that part of my lab shows that abundantly that's the case. And we published a stream of papers showing that we can do that.
Global Leader in the Study of Present-Day Extinctions & Biodiversity
Founder & Director of Saving Nature
It's a complicated issue. I think a lot of those bird disappearances come from the fact that we have massively intensified our agriculture. Large areas of North America and Europe are now under intense agriculture. They are sprayed with a whole variety of pesticides, which I think is also responsible for the fact that many insects have disappeared, so species that depend on farmland have clearly declined dramatically, but it isn't all birds and there is a piece of this complicated story that involves water birds. Herons and egrets and ducks. Those species both in North America and Europe, are now much more common than they were 30, or 40 years ago. That comes from active conservation of protecting wetlands, making sure we don't shoot our wetland birds. So it’s not all doom and gloom. There are some success stories. There are many things we can do. I think 50 years ago, there were only something like 300 bald eagles in the lower 48 states. Bald eagles are now nesting in every state apart from Hawaii. Our conservation efforts have done a great job.
Global Leader in the Study of Present-Day Extinctions & Biodiversity
Founder & Director of Saving Nature
It's a complicated issue. I think a lot of those bird disappearances come from the fact that we have massively intensified our agriculture. Large areas of North America and Europe are now under intense agriculture. They are sprayed with a whole variety of pesticides, which I think is also responsible for the fact that many insects have disappeared, so species that depend on farmland have clearly declined dramatically, but it isn't all birds and there is a piece of this complicated story that involves water birds. Herons and egrets and ducks. Those species both in North America and Europe, are now much more common than they were 30, or 40 years ago. That comes from active conservation of protecting wetlands, making sure we don't shoot our wetland birds. So it’s not all doom and gloom. There are some success stories. There are many things we can do. I think 50 years ago, there were only something like 300 bald eagles in the lower 48 states. Bald eagles are now nesting in every state apart from Hawaii. Our conservation efforts have done a great job.
Author of Mapping Abundance for a Planetary Future
Professor of English at the University of the Hawaiʻi at Manoa
The struggle for a planetary future calls for a profound epistemological shift. Indigenous ancestral knowledges are now providing a foundation for our work against climate change, one based on what I refer to as Indigenous economies of abundance—as opposed to capitalist economies of scarcity. Rather than seeing climate change as apocalyptic, we can see that climate change is bringing about the demise of capital, making way for Indigenous lifeways that center familial relationships with the earth and elemental forms. Kānaka Maoli are restoring the worlds where their attunement to climatic change and their capacity for kilo adaptation, regeneration, and tranforma- tion will enable them to survive what capital cannot.
Author of Mapping Abundance for a Planetary Future
Professor of English at the University of the Hawaiʻi at Manoa
The struggle for a planetary future calls for a profound epistemological shift. Indigenous ancestral knowledges are now providing a foundation for our work against climate change, one based on what I refer to as Indigenous economies of abundance—as opposed to capitalist economies of scarcity. Rather than seeing climate change as apocalyptic, we can see that climate change is bringing about the demise of capital, making way for Indigenous lifeways that center familial relationships with the earth and elemental forms. Kānaka Maoli are restoring the worlds where their attunement to climatic change and their capacity for kilo adaptation, regeneration, and tranforma- tion will enable them to survive what capital cannot.
Award-Winning Photographer & Filmmaker
Executive Director of Vital Impacts
When are we all going to start to care about one another? Because all of our individual choices do have impacts. And I just think the demands that we place on this planet, on the ecosystems, are what are driving conflict and human suffering. In some cases, it's really the scarcity of resources, just like water. In others, it's the changing climate and the loss of fertile lands to be able to grow food. But in the end, it's always the people living in these places that really suffer the most. All of my work today, it’s not really about wildlife, and it's not just about people either. It's about how deeply interconnected all of those things are. People and the human condition are the backdrop of every one of the stories on this planet.
Award-Winning Photographer & Filmmaker
Executive Director of Vital Impacts
When are we all going to start to care about one another? Because all of our individual choices do have impacts. And I just think the demands that we place on this planet, on the ecosystems, are what are driving conflict and human suffering. In some cases, it's really the scarcity of resources, just like water. In others, it's the changing climate and the loss of fertile lands to be able to grow food. But in the end, it's always the people living in these places that really suffer the most. All of my work today, it’s not really about wildlife, and it's not just about people either. It's about how deeply interconnected all of those things are. People and the human condition are the backdrop of every one of the stories on this planet.
Author of Warmth: Coming of Age at the End of Our World
Organizer · Campaign Director Climate Jobs National Resource Center
It felt to me that if I wasn't able to figure out a way to orchestrate a genuine emotional encounter for myself with the enormity of this thing I was meant to be taking action on, then something in me was going to break, and I just wouldn't be able to keep doing the work. So, there was never a point where it's like, I'm going to write a book, but I did turn to the written word, almost little diary entries, to make psychological and spiritual sense of the crisis that I was dealing with in a thin way every day.
Author of Beyond Hawai-i · Living Queer History · Assoc. Professor of History, Roanoke College
Co-founder of the Southwest Virginia LGBTQ+ History Project
One of the things I really tried to get across in Living Queer History, and particularly in my chapter called “The Whiteness of Queerness” is to first make clear that LGBTQ histories have long been informed by white supremacy. It's kind of the unspoken thing that people don't want to talk about. It’s true all over the country. And so what I’ve started to think about is that often LGBTQ spaces are just unthinkingly white because there's a racial blindness, a racial myopia where folks are not thinking about the fact of how racial dominance is playing into that space. Or how racial dominance is playing into the way we tell stories about LGBTQ belonging.
Leader in Sustainable Design & Development
Architect, Co-author of Cradle to Cradle: Remaking the Way We Make Things
I think believing in something is also part of the responsibility of the believer to sift through these things. So there are a lot of people saying I'm green because they do something less badly. So for me, it’s not green yet, it's just less bad. It's not really good yet. It's not really fabulous, but that just means there's an opportunity to keep going to share information and help each other because in the end, I think what we're dealing with now is the recognition that the world has a very serious issue with climate, that's very clear now. So how can we help each other? The question is no longer what is wrong with the way you're doing it. The real question now is how can I help you?
