Our paper develops a theoretical framework to help one understand what is lost when changes due to climate change are irreversible. In particular, we focus on the existential aspect of such loss as opposed to, for instance, the economic aspect. We argue that phenomenological theory can help one appreciate the full existential nature of loss from climate change, namely not only the loss of objects or even land but also the loss of whole ways of relating to the world.

This contribution would like to give an introduction to the anthropologically and phenomenologically founded philosophy of corporeality, which can be connected to human geography, in order to enable a deeper understanding of our human-environment relationship. That is, because Phenomenology and Philosophical Anthropology are still marginal in human geography as a source of knowledge of spatial-social facts.

Adapting to the impacts of climate change is one of the greatest challenges of our time. How we perceive climate change impacts plays an important role in this. Our study shows that previous research on climate change perceptions predominantly examines affected actors and their individual behavior, neglecting perceptions of decision-makers and perceptions of the collective and institutional level of climate change. This desideratum may contribute to a lack of perspectives on adaptation policies.

New theoretical approaches like actor–network theory have become influential in human geography, questioning previous approaches to addressing human–environment relations. In this paper, I use the example of a controversial, forest-based climate protection scheme, REDD+, to show how these approaches are changing research foci and practices – from an analysis of the neoliberalization of nature to the making of markets and from the effects on human users to those on non-humans.

This article aims to provide a reinterpretation of the concept of landscape and to investigate, in some respects, its possible new relevance. I argue that the possible new relevance of landscape also lies in some forgotten ethical narratives on mobility that it has inherited from its chorographic roots. The final section is dedicated to the theoretical contributions that the chorographic side of landscape can provide to some contemporary debates on mobility and to geographic ideas of ethics.

We need to consider the emotional and bodily ways in which we connect to the ecologies of the city. This paper joins such efforts and explores the flood experiences of a diverse group of Bangkokians during the 2011 inundation. The paper attends to the interactions between social forces and material forces that shaped the flooding event and contributes nuanced insights about the embodied and emotional experiences of floods within the delta city.

My paper reflects on mountain environmental futures by bringing into dialogue political ecology and mountain geographies. The Dolomites show contested environmental futures and their politicization between accumulation by sustainability ideas and radical environmental visions. Moreover, they encompass experiences and practices that envision the convivial conservation perspective and could advance the political ecology of the mountain with specific regard to the Global North.