This transversal and transilient thought-experiment explores the application and significance of Japanese animism for environmental education and environmental philosophy. Through the exploration of indigenous knowledge found in Japanese folklore and Japanese Buddhism, the thought-experiment offers a critique of a certain strand of contemporary fatalistic and nihilistic thinking regarding the Anthropocene. At its simplest it questions the trend toward mysticism and obfuscation in environmental education and demands a response to the environmental crisis precisely through reason and rationality. How shall this be undertaken? On one level, the hauntings of 妖怪 (Yōkai) and 幽霊 (Yūrei) in Japanese folklore shall act as a prism through which to understand the impact of the fantastical on the contemporary imagination, and on another level, I shall critique the fantastical as such to question the so-called inaccessibility of the hyperobject (Morton, 2014), which in the end leaves us despairingly passive and without the possibility of response. It is in the work of the Japanese philosopher 井上円了 (Inoue Enryō) and especially his defence of Western Enlightenment beliefs during Japan’s modernisation period (1868–1912) that a curious method and heuristic tool is found that may be used to address not only the problem of mystification in Japanese philosophy but also the obfuscation of the ecological object of recent Western thought. Seemingly sacrilegiously, it is through reason and at the limits of the rational that one may approach the hyperobject-in-itself, which is to say, the unfathomable as such.

The philosophy of Gilles Deleuze has become popular in recent moves to embed approaches such as the new materialist and the posthuman in environmental education. Certainly, a newfound respect for the material universe, including the comprehension of the human place in it, and the tendency to a posthuman theoretical position, are both important given the contemporary environmental crisis, named as the Anthropocene. However, this article will argue that both these philosophies do not go far enough. This is because they must retain a political, social and critical edge if they are to be effective, and this edge can be too easily disregarded in the pursuit of increased engagement with the material and everything not human. In contrast, this article will put forward a Deleuzian approach to environmental education, based on the intellectual quadrant of Spinoza-Marx-Nietzsche-Bergson (Figure 1). It will be argued that only by fully connecting these often conflicting and disparate philosophies that a workable new synthesis for environmental education and a cartography for learning can be achieved. The Deleuzian approach to environmental education will be exemplified through an analysis of current environmental practises in schools as assemblage.

If the dawn of the Anthropocene heralds the collapse of the natural and social sciences into a single geostory, then why not also a radical synthesis of the anthropocentrism of Marxist theorising with the biocentrism of Deep Ecology? This article proposes just such a unification for theorising education. First, those on the educational left who wish to develop a fundamental unity between red and green should perhaps unearth the roots of Deep Ecological thinking and delve into the long and manifold history of socialist movements, with the aim of identifying where, between the deep red and deep green, might lie some shared origins in common ground. The flawed but nevertheless distinctive monism of the first philosopher of Marxism, Joseph Dietzgen, offers a philosophy that both prefigures the cosmology of Deep Ecology and suggests means of reconciling the narrative of human toil and ‘progress’ with that of human ‘nestedness’. The task facing the socialist looking to explore such a possibility needs to be located principally at the level of ‘cosmic’, rather than ‘social’ ontology, and this article sketches the outlines of such a unity project. Second, from this synthesis flows a set of implications for education and human growth. As the article explains, themes such as alienation and subjectification that cross-pollinate the theoretical perspectives might serve as central motifs in a red biocentric educational project fit for the Anthropocene. It is not solely environmental education, but approaches to education more broadly that require reconceptualisation for the Anthropocene.

In this article, I offer a decolonial critique of the ethical and ecological limits of mainstream sustainability efforts in higher education. In doing so, I identify colonialism as the primary cause of climate change, and the primary condition of possibility for modern higher education. I further suggest that the abiding failure to address the centrality of colonialism in both climate change and higher education is not a problem of ignorance that can be solved with more information, but rather a problem of denial that is rooted in enduring investments in the continuity of existing institutions and a modern-colonial ‘habit-of-being’ (Shotwell, 2016). I argue that in order to face the ethical and ecological impossibilities of making higher education institutions sustainable, we will need to set our horizons of hope beyond the promises that they offer.

This article emphasises the importance of creative thought for environmental education through a discussion of the ontologically rich work of Anna Tsing, Timothy Morton and John Peters. The recent turn toward ontology in the humanities and social sciences has consequently led to diverse theories about ‘how things are’, and some of these concepts might assist justice-oriented environmental educators in raising ecological awareness in a time of crisis. Using assemblages, media and hyperobjects as concepts to (re)imagine the the world(s) of the Anthropocene, this article promotes a practice of ontic-play, a constantly changing engagement with ontological thought. To think through ecological crisis means moving towards philosophy as creation or art. In other words, engaging thought from the future.

The aim of this article is to show how water emerged as a research method nearby and within a small stream during a 9-month fieldwork carried out with preschool children. The fieldwork was informed and shaped by the preschool children’s and researcher’s situated knowledges and their questions about environmental issues concerning water, absence of water, pollution and ethics. The empirical material consists of films and photos, drawings and field notes, produced together by the preschool children and the researcher during the research. The analysis draws on relational ontology and the writings of Isabelle Stengers and Donna Haraway. The article concludes with a discussion about what can be learnt from the study and its contribution to research within the fields of Early Childhood Education and Environmental Education.

This article will investigate the philosophy of science of Roy Bhaskar (1944–2014) as a coherent basis for environmental education. The work of Bhaskar serves as an in-depth approach to understanding how to apply critical realism (the critical and the realist) to matters such as environmental education, because he concretely theorises the connections between science, social change and metaphysics. By mobilising key Bhaskarian motifs — that is, the primacy of ontology over epistemology, the laminated system as a means to understand reality, the ways in which inquiry may be organised through the real, actual and the empirical, and the positive application of dialectics — this article constructs a new approach to environmental education and positions it in the field of environmental education by comparing it to posthumanism and the new materialisms. This article contains inquiry-based study outlines for enhanced thinking around: (1) climate change and social justice; (2) movements towards a carbon-free economy; (3) water, food and population; and (4) the future of human habitation.

We argue that to face climate change, all education, from kindergarten to tertiary, needs to be underpinned by environmental education. Moreover, as a site of reframing, education when coupled with philosophy is a possible site of influencing societal reframing in order to re-examine our relations to nature or our natural environment. However, we contend that as philosophy has been largely absent from curricula, it is vital to redress this issue. Further, the environment cannot be viewed simply as subject matter for study but, reconceptualised in the Indigenous sense as Place. Only in this way can we overcome the human-nature divide. We conclude that educators must look for what Plumwood calls ‘experiences that do not fit the dominant story’ to disrupt an important link in the chain of climate change by developing ‘traitorous identities’ able to challenge the dominant culture.

Theoretical and philosophical underpinnings of education and activism in the Anthropocene will be enriched by an embrace of non-hegemonic thinking. Lakshmi Ashram, a small girls’ school in the Himalayan mountains of Uttarakhand, India, provides an object lesson in thinking differently: in an imbrication of education/research/activism. This article acknowledges a continuing lack of attention in the literature to local, cultural and place-based diversity in transformative learning for sustainable community. However, the central story in this article is not one of critique, but rather one of a Himalayan approach to creating the pedagogical conditions for transformation in thinking and behaviour, in a connected socio-ecological community. Writing across an intercultural space, the two authors describe their ethnographic methodologies, exploring the long-term impact of a Lakshmi Ashram education on students and inhabiting the pedagogical experience of the school. A seamless flow of socio-material practice between pedagogy, research and activism in the school’s educational approach speaks to a Gandhian philosophy-in-action that is worth considering as a contribution to global educational praxis in the Anthropocene. In telling this tale of one small school’s pedagogical philosophy, the authors aim not towards ideological posturing, but towards creating further openings in thinking differently in education.

In these Anthropocene times humans are vulnerable through the effects of socio-ecological crises and are responsible for attending to past, present and future socio-ecological injustices and challenges. The purpose of this article is to challenge discursive structures that influence knowledge acquisition about/of the world through binary logics, acknowledging that we are never apart from the world we are seeking to understand, but that we are entangled through a mutual (re)configuring with the world. Through storytelling and entangled poetry from outdoor education and environmental science education contexts, this article explores discursive/material forces (socially meaningful statements/affective intensities) enacted through pedagogies ‘attuning-with’. As pedagogies ‘attuning-with’ take up a relational ontology, in which sense-making is generated from the grounded, lived, embodied and embedded politics of location in relationship with broader ecologies of the world, they illuminate a transdisciplinary environmental education. A transdisciplinary environmental education is important for these Anthropocene times, because it not only promotes a multivocal approach to environmental education, but in acknowledging our inherent and intrinsic responsibility and accountability for the kinds of worlds that we are co-constituting, it provides opportunities to change the story of how we choose to live with/in/for these Anthropocene times.