Here are 100 books that Thinking Plant Animal Human fans have personally recommended if you like
Thinking Plant Animal Human.
Shepherd is a community of 11,000+ authors and super readers sharing their favorite books with the world.
Shepherd is reader supported. When you buy books, we may earn an affiliate commission.
I am an early medieval European historian who, in the last decades, branched out into environmental history. Having grown up in semi-rustic conditions, I have always been curious about rural things and past agricultural practices. I watch carefully as plows slice through fields, mind how birds and bees weave together their ecosystems, and pay attention to the phases by which trees put on and take off their leaves. Now a professional historian, my job involves reading a lot of rural and environmental history, so I have developed a good sense of books that mix academic rigor and approachability.
“The face that launched a thousand ships,” as Homer would say. Pollan’s witty and well-written treatment of how plants think and act to modulate their environments inspired 21st-century “critical plant studies” in the Anglophone world, including mine.
The book starts you thinking about the thousands of ways plants elbow into your world and how much they matter to your existence on earth, in economic but also spiritual senses. You end up agape in wonder.
A farmer cultivates genetically modified potatoes so that a customer at McDonald's half a world away can enjoy a long, golden french fry. A gardener plants tulip bulbs in the autumn and in the spring has a riotous patch of colour to admire. Two simple examples of how humans act on nature to get what we want. Or are they? What if those potatoes and tulips have evolved to gratify certain human desires so that humans will help them multiply? What if, in other words, these plants are using us just as we use them? In blending history, memoir and…
In my everyday world of responsibilities, I’m a writer, retired veterinarian, and freelance English editor for academic writing. But in my inner world of curiosity and obsessions, I’m forever a child with a profound longing to understand what the world is and how it works. Always searching on behalf of this forever child, I’ve read many a dull book about science, history, and writing. Despite having fascinating content, authors often flatten these subjects into featureless recitations. Happily, I’ve also found authors who express enthusiasm, expertise, or concern for their topic in prose that is as interesting in voice as it is in content.
I love swamps and streams and rivers (and I’m learning to love the ocean), and I especially love the miniature ecosystems that Kimmerer studies and describes with such gentle care in this book. Sure, everyone’s read Braiding Sweetgrass. (Wait, you haven’t? What are you doing here?! Go! Read!) But have you read the one about moss?
Both books reminded me of why I am drawn to science, of how structured observation and research can illuminate complex and dynamic processes. But I found the science in this one more compelling. It’s a collection of graceful retellings focused on the intricacies of the exact kinds of watery habitats I love best.
Living at the limits of our ordinary perception, mosses are a common but largely unnoticed element of the natural world. Gathering Moss is a beautifully written mix of science and personal reflection that invites readers to explore and learn from the elegantly simple lives of mosses.
In this series of linked personal essays, Robin Kimmerer leads general readers and scientists alike to an understanding of how mosses live and how their lives are intertwined with the lives of countless other beings. Kimmerer explains the biology of mosses clearly and artfully, while at the same time reflecting on what these fascinating…
For fifteen years now, I have been exploring the seemingly strange connection between plants and philosophy. The unexpected twists and turns of this theme have taken me to forests and gardens, to collaborations with plant artists and plant scientists, to ancient thought and twenty-first-century experimental design. Once you get over the initial surprise (What can philosophy tell us about plants?), you will be in for the exhilarating ride that is vegetal philosophy, finding plant heritage in human thought, politics, and society; witnessing traditional hierarchies and systems of classification crumble into dust; and discovering the amazing capacities of plants that testify to one important insight—plants are smarter than you think!
Matthew Hall’s book offers a good formulation of the problem—Western philosophy has treated plants as things, not as living beings—and a nice overview of alternative (non-Western and, above all, Indigenous) approaches to plants that do not fall into the same trap. I have on many occasions vehemently disagreed with Hall’s recommendations that we should treat plants as persons, not least because of the problematic (and, ironically, very Western) heritage of personhood. But it is a wonderful entry point into the topic of plants and philosophy.
Challenges readers to reconsider the moral standing of plants.
Plants are people too? No, but in this work of philosophical botany Matthew Hall challenges readers to reconsider the moral standing of plants, arguing that they are other-than-human persons. Plants constitute the bulk of our visible biomass, underpin all natural ecosystems, and make life on Earth possible. Yet plants are considered passive and insensitive beings rightly placed outside moral consideration. As the human assault on nature continues, more ethical behavior toward plants is needed. Hall surveys Western, Eastern, Pagan, and Indigenous thought as well as modern science for attitudes toward plants,…
For fifteen years now, I have been exploring the seemingly strange connection between plants and philosophy. The unexpected twists and turns of this theme have taken me to forests and gardens, to collaborations with plant artists and plant scientists, to ancient thought and twenty-first-century experimental design. Once you get over the initial surprise (What can philosophy tell us about plants?), you will be in for the exhilarating ride that is vegetal philosophy, finding plant heritage in human thought, politics, and society; witnessing traditional hierarchies and systems of classification crumble into dust; and discovering the amazing capacities of plants that testify to one important insight—plants are smarter than you think!
Monica Gagliano gives us a enchanting peek at the complexities, consciousness, and subjectivity of plants, as well as at her own story as a woman scientist, who is one of the pioneers in the field of plant intelligence. Weaving together her biography with the life of plants in a creative mix of “phytobiography,” the author shows how working “on” plants is also always working “with” them. We collaborate and communicate, Gagliano suggests, across species and biological kingdom boundaries, and it is on this unknown terrain that her scientific discoveries of plant learning or plant bioacoustics are made. Although Gagliano is not a philosopher by training, the account she offers in Thus Spoke the Plant opens new and exciting vistas in the philosophy of plants.
An accessible and compelling story of a scientist's discovery of plant communication and how it influenced her research and changed her life.
In this "phytobiography"--a collection of stories written in partnership with a plant--research scientist Monica Gagliano reveals the dynamic role plants play in genuine first-hand accounts from her research into plant communication and cognition. By transcending the view of plants as the objects of scientific materialism, Gagliano encourages us to rethink plants as people--beings with subjectivity, consciousness, and volition, and hence having the capacity for their own perspectives and voices. The book draws on up-close-and-personal encounters with the plants…
I am a philosophy post-doc at Unesp and a poet who has always felt that politics is not the exclusive business of politicians; that violence is not the exclusive business of warfare or of “vulgar” people, say, drunkards in bars. Violence, I have felt while doing philosophy in the USA, Brazil, Germany, and France, is likewise expressed by well-educated and apparently “peaceful” philosophers who are engaged in implicit politics and practice “subtle” violence. To handle the relation between politics and metaphysics is to do justice to this feeling. The Politics of Metaphysics, I hope, does that. I believe that though more tacitly, the same is done by this list’s books.
Dussel does what Latin American philosophers allegedly should not do. That is what I love about this book.
Whereas Latin American philosophers allegedly should take for granted assumptions from supposedly “enlightened” philosophers who have worked in the Global North, Dussel rejects such assumptions, say, the one that philosophers should never talk about imperialism as if this political issue were philosophically irrelevant.
Whereas Latin American philosophers allegedly should only tackle disputes in metaphysics raised by philosophers from the Global North, Dussel articulates disputes these likes usually ignore, e.g., the dispute on how or under which conditions a liberation could exist.
Whereas Latin American philosophers allegedly should import Northern right-wing policies of depoliticization, Dussel politicizes philosophy in a left-wing vein while opposing the war-driven attitudes of the likes of Henry Kissinger.
Argentinean philosopher, theologian, and historian Enrique Dussel understands the present international order as divided into the culture of the center -- by which he means the ruling elite of Europe, North America, and Russia -- and the peoples of the periphery -- by which he means the populations of Latin America, Africa, and part of Asia, and the oppressed classes (including women and children) throughout the world. In 'Philosophy of Liberation,' he presents a profound analysis of the alienation of peripheral peoples resulting from the imperialism of the center for more than five centuries. Dussel's aim is to demonstrate that…
I’ve been fascinated by horror since childhood–when Scooby-Doo: Where Are You! and Doctor Who were my favorite TV shows. I specifically remember watching the Doctor Who serial, The Seeds of Doom, and the 1962 film Day of the Triffids–both about killer plants! As I finished graduate school and then took jobs in higher education, I gravitated back to horror and the gothic, which I am now fortunate enough to teach and research. I’ve written academically about all kinds of horror (most recently folk horror)–and in 2015, myself and two others founded a website, Horror Homeroom, where I write about horror for more popular audiences.
Marder’s book is a brilliant exploration of plants in a philosophical (not a botanical) sense. It’s one of the most eye-opening (and accessible) philosophy books I’ve ever read, illuminating a swathe of life on Earth I honestly had never thought much about before.
Marder writes clearly and cogently about how we’ve thought about plants and how we’ve been wrong: we’ve been blind to plants; we’ve shaped them as our absolute opposite; we’ve treated them only instrumentally, exploiting them for what they can do for us. And then he makes a real effort to think through what plants are–what vegetal being actually is. One of the most mind-blowing things, he argues, in my view, is that we are much closer to plants than we think–we have our own buried “vegetal being.”
Marder’s elaboration of plant life–and how we’ve misunderstood and abused it–is literally the theoretical scaffold of all fiction and film…
The margins of philosophy are populated by non-human, non-animal living beings, including plants. While contemporary philosophers tend to refrain from raising ontological and ethical concerns with vegetal life, Michael Marder puts this life at the forefront of the current deconstruction of metaphysics. He identifies the existential features of plant behavior and the vegetal heritage of human thought so as to affirm the potential of vegetation to resist the logic of totalization and to exceed the narrow confines of instrumentality. Reconstructing the life of plants "after metaphysics," Marder focuses on their unique temporality, freedom, and material knowledge or wisdom. In his…
As a lifelong student with what I sometimes call “a multidisciplinary disorder,” I have been intrigued both about “the outer world,” or the “external environment of life on planet Earth, and “the mind that knows the world.” Hence, as a teenager in New York City, I read voraciously books in philosophy, history, and the social and natural sciences to learn what “great minds” have thought about “the world.” Much later, as an “academic” researcher and writer, I scoured the shelves of university libraries to examine what I considered the strengths and weaknesses of the academic disciplines that addressed our “knowledge of the world,” and their applications for “changing the world for the better.” My book The World as Idea is the first volume of a projected trilogy modestly entitled The Fate of This World and The Future of Humanity. I’m now working on the second volume, The Reality of This World.
Schopenhauer is one of the 19th century’s most important, and frequently overlooked, thinkers.
His multivolume work, translated as The World as Will and Representation, or The World as Will and Idea, has had the single greatest impact on my own thinking about “the world,” and as clearly written as a German philosopher can make it, this multi-volume, sometimes appearing as one-volume abridged edition, should be on every educated reader’s bucket list.
Arthur Schopenhauer's Die Welt als Wille und Vorstellung is one of the most important philosophical works of the nineteenth century, the basic statement of one important stream of post-Kantian thought. It is without question Schopenhauer's greatest work. Conceived and published before the philosopher was 30 and expanded 25 years later, it is the summation of a lifetime of thought. For 70 years, the only unabridged English translation of this work was the Haldane-Kemp collaboration. In 1958, a new translation by E. F. J. Payne appeared that decisively supplanted the older one. Payne's translation is superior because it corrects nearly 1,000…
I’ve been drawn to philosophical inquiry for as long as I can remember (even before knowing philosophy was a thing, which I didn’t realize until after high school). My most enduring interest is in inquiry concerning rationality and irrationality. My early studies focused on the relationship between morality and rationality. My current research focuses on choice situations and preference structures that can interfere with choosing well by prompting self-defeating patterns of choice. The relevant patterns are associated with being tempted or torn and include cases of individual and collective procrastination. Though not a cure-all, understanding rationality’s guidance can, I think, highlight certain pitfalls in life and help us avoid them.
This collection explores a fascinating and currently highly relevant puzzle concerning cases in which the contribution of a single individual will not make the difference between success and failure with respect to a certain important goal (e.g., achieving decent air quality) because the contribution (e.g., walking to the store instead of driving) is too insignificant given the scale of the goal.
In such cases, it might seem not only tempting but permissible or even required that the individual refrain from contributing and instead spend her energy and resources in some more effective way (so as to actually make a difference with respect to some morally or rationally important goal).
Yet, if all reason in this way and refrain from contributing, the important collective goal will not be achieved at all.
The papers collected here represent the most recent work on a much neglected problem in practical reasoning. It is the problem of imperceptible harms and benefits. It is perhaps better to characterize the problem as a collection of puzzles or paradoxes, since those who deny the existence (or possibility) of imperceptible decrements (or increments) face problems no less perplexing than those who affinn their existence. The puzzles and paradoxes combine very practical and pressing worries about our obligations to relieve starvation, mitigate suffering and conserve resources, with deep metaethical worries about the nature of practical rationality. I use these brief…
I have read the future studies literature for decades. A few years ago an alumnus suggested that my university should create a course about the future. My dean encouraged me to look into it. On reading Bishop and Hines, Teaching About the Future, I was struck by the maturity of the field, the strength of their program that they describe, and the fact that they bemoan the lack of a book that could introduce newcomers to the field. I decided that I could write such a book, combining the latest research in the field with my own understandings of interdisciplinarity, world history, economics, and political activism.
Our views of how the future will unfold affect how we behave in the present.
This book summarizes the interdisciplinary research into how people anticipate the future and how this influences decisions. With the exception of one highly technical chapter (whose results are reprised in plain language), the book is very accessible.
This book presents the theory of anticipation, and establishes anticipation of the future as a legitimate topic of research. It examines anticipatory behavior, i.e. a behavior that 'uses' the future in its actual decisional process. The book shows that anticipation violates neither the ontological order of time nor causation. It explores the question of how different kinds of systems anticipate, and examines the risks and uses of such anticipatory practices. The book first summarizes the research on anticipation conducted within a range of different disciplines, and describes the connection between the anticipatory point of view and futures studies. Following that,…
I’ve been in the DEI trenches for over 20 years, and let me tell you, it's been one hell of a ride. As a Black woman navigating this shit show, I've seen it all—from clueless executives to well-meaning “allies” who can't get out of their own way. My passion? Calling out the bullshit and actually making DEI work. I've gone toe-to-toe with tech giants, founded Inclusology, and now I'm tackling a second PhD because I believe in the work, even at is most discouraging. DEI-ing is my no-holds-barred guide to creating real change. I’m all about busting AI bias and building DEI that sticks, not just some feel-good fluff.
I stumbled upon this one because Trump had it on his desk—go figure. Tillich, a Christian philosopher, explains how fear and anxiety drive people to irrationality. It’s wild because the very ideas he discusses were twisted for Trump’s campaign.
But Tillich’s insights on how fear pushes us to lose our mind—and how to stay courageous when the world seems to have lost its grip—are pure gold. This book is as relevant as ever.
Paul Tillich describes the dilemma of modern man and points a way to the conquest of the problem of anxiety. This edition includes a new introduction reflecting on the impact of the book since it was written.
