The Manifesto of Relational Naturalism

Abstract cosmic background suggesting interdependence, light emerging through darkness, and the continuity of nature.

Prologue

The term Relational Naturalism has appeared sporadically within academic discourse, most notably in environmental and feminist philosophy, to describe a vision of nature as an interdependent web rather than a collection of isolated entities. Yet in this manifesto, the phrase is reimagined as a broader metaphysical and ethical framework. Here, Relational Naturalism unites cosmology, consciousness, and compassion under a single natural order: a universe of processes that know themselves through awareness, empathy, and participation. It seeks to harmonize scientific realism with the immediacy of lived experience, offering a humanism without hierarchy and a spirituality without the supernatural. (see Annotated Bibliography)

The Manifesto of Relational Naturalism

Whereas existence unfolds as a single, seamless current of causes and conditions— and from it arise matter, mind, and awareness;

Whereas every creature that feels is part of this current— none self-made, none apart, each a momentary expression of the whole;

Whereas to understand causation is to see that separation, superiority, and retribution are errors of vision;

Whereas compassion and cooperation are not moral additions, but the natural extension of a world that knows itself through empathy born of consciousness;

Whereas beauty—whether known in paint, sound, or light on water—is reverence made visible, the mind’s recognition of its kinship with form;

Whereas all knowledge is provisional, and humility before mystery is the most honest expression of reason;

Whereas impermanence governs existence, reminding us that meaning is found in participation, not possession;

Whereas freedom is not conquest but relation— sustained by reciprocity, dialogue, and autonomy balanced with care;

Whereas the moral horizon extends beyond our species, calling for equal compassion toward all beings capable of suffering or joy;

Whereas the body itself is awareness made tangible, the bridge where perception becomes understanding and understanding becomes act.

Therefore, let a coherent life seek lucidity without pride, empathy without illusion, and engagement without domination.

Let it be a practice of relational naturalism— rooted in reason, nourished by compassion, and alive to the creative unfolding of the natural world.

Annotated Bibliography — Relational Naturalism (Lineage & Context)

Gould, Hannah, and Anna Halafoff. “Girl Mossing, Rotting, and Resistance: Relational Naturalism and Dying Well Together.” Religions 16, no. 4 (2025): 447. — Uses the exact phrase relational naturalism to articulate an ethic of interdependence and ecological mortality within contemporary environmental humanities.

Peters, Karl E. “Empirical Theology in the Light of Science.” Zygon: Journal of Religion and Science 27 (1992): 197–214. — Early use of the phrase dynamic, relational naturalism linking empirical theology with a process-oriented, non-reductive naturalism.

Alexander, Thomas M. The Human Eros: Eco-Ontology and the Aesthetics of Existence. New York: Fordham University Press, 2013. — Develops a Deweyan, process-relational eco-ontology; secondary literature describes this trajectory as relational naturalism, uniting aesthetics and environmental philosophy.

McElwain, Gregory S. “Relationality in the Thought of Mary Midgley.” Royal Institute of Philosophy Supplements 87 (2020): 235–253. — Interprets Midgley’s environmental ethics through relational ontology, offering a humane, non-reductive naturalism consistent with relational approaches.

Rouse, Joseph. “Barad’s Feminist Naturalism.” Hypatia 19, no. 1 (2004): 142–161. — Analyses Karen Barad’s agential realism as a form of feminist naturalism grounded in relational ontology, closely allied to what this manifesto terms relational naturalism.

Warren, Karen J. Ecofeminist Philosophy: A Western Perspective on What It Is and Why It Matters. Lanham, MD: Rowman & Littlefield, 2000. — A foundational ecofeminist text articulating anti-dualist, relation-centered critiques of domination; a key contextual source for feminist relational approaches to nature and ethics.


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