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The inundated need no instruction in inundation.

— No Country for Eight-Spot Butterflies by Julian Aguon (Page 54)

The fact is that we live in a world that has been profoundly shaped by empire and its disparities. Differentials of power between and within nations are probably greater today than they have ever been. These differentials are, in turn, closely related to carbon emissions. The distribution of power in the world therefore lies at the core of the climate crisis. This is indeed one of the greatest obstacles to mitigatory action, and all the more so because it remains largely unacknowledged. This question will probably be even more difficult to resolve than economic disparities and matters like compensation, carbon budgets, and so on. We do at least possess a vocabulary for economic issues; within the current system of international relations, there is no language in which questions related to the equitable distribution of power can be openly and frankly addressed.

It is for these reasons that I differ with those who identify capitalism as the principal fault line on the landscape of climate change. It seems to me that this landscape is riven by two interconnected but equally important rifts, each of which follows a trajectory of its own: these are capitalism and empire (the latter being understood as an aspiration to dominance on the part of some of the most important structures of the world's most powerful states). In short, even if capitalism were to be magically transformed tomorrow, the imperatives of political and military dominance would remain a significant obstacle to progress on mitigatory action.

— The Great Derangement by Amitav Ghosh (Page 146)

From this perspective, global inaction on climate change is by no means the result of confusion or denialism or a lack of planning: to the contrary, the maintenance of the status quo is the plan. Climate change may itself facilitate the realization of this plan by providing an alibi for ever-greater military intrusion into every kind of geographic and military space. And it is quite likely that this plan commands widespread but tacit support in many Western countries. Significant sections of the electorate probably understand that climate change negotiations may have the effect of changing their country's standing in the world's hierarchies of power as well as wealth: this may indeed form the basis of their resistance to climate science in general.

— The Great Derangement by Amitav Ghosh (Page 145)

We would be shooting ourselves in the foot if we were to claim that socialism would only be possible in affluent societies. That would make us helpless against climate barbarism. As catastrophes multiply and intensify, such barbarism may well gain ground. To us, climate barbarism is not just about outright xenophobia and eco-fascism, but stands for all action undertaken to preserve privilege in the face of climate change.

— Post-Apocalyptic Environmentalism by Carl Cassegård, Håkan Thörn (Page 130)

We support a movement which, firstly, clearly recognizes the role played by industrial capitalism in creating today's environmental problems and aims for a revolutionary transformation of the economy. Secondly, this movement also recognizes that there is nothing automatic about this transformation, which presupposes political struggle. Thirdly, it acknowledges that the catastrophes are already here, and that the fight is therefore not only about preventing future catastrophes, but also about justice for the human and non-human victims who have already been affected.

— Post-Apocalyptic Environmentalism by Carl Cassegård, Håkan Thörn (Page 128)

Our suggestion is that the environmental movement - like so many other social movements fighting the ills of capitalism - has failed not only because capitalism has been an overpowering historical force, but also because capitalism has fundamentally shaped the movement, its social base, ideas, and strategies of action. Capitalism does not just involve the exploitation of natural resources; it shapes how we in modern society think about, and organize, the relationship between society and nature.

— Post-Apocalyptic Environmentalism by Carl Cassegård, Håkan Thörn (Page 114)

Wer versteht die Sprache des Windes, wenn er raunt in den Erlenbüschen am Ufer, aufseufzt in den schlanken Halmen des Schilfs, träumerisch murmelt in den alten Weiden? Die große Orgel spielt er zwischen Himmel und Erde, jubelt seine hohen Melodien, tönt in vollschwingenden Akkorden, dunkel klagt er in stürmischen Nächten. Er kommt aus der Ferne, aus der auch unsere Träume kommen, er geht in die Ferne, in der sie verwehn. Er rührt uns auf, wie er das Meer aufwühlt, er bedrängt unser Denken, wie er die Bäume bedrängt. In uns rauscht sein Rauschen, seufzt sein Seufzen, in seinem Sausen zieht unsere Sehnsucht hin. Unser Herz singt im Wind.

— Die Rosenuhr by Alma Rogge (Page 65)