The rapid consumption of resources[8]​ in the world and its high environmental impact is the responsibility of the West. In Western civilization, nature and culture are inseparable concepts, for modern naturalists "Naturalism (philosophy)") nature is understood as a plane to be dominated over which human territory expands, thus environments have been “domesticated” [9]​ to adapt and dominate them for the benefit of the interests of society.

Faced with the paralysis of the apocalyptic future or the decadent melancholy of a past that will no longer return, renaturalizing is a process of change, a cure, a treatment for the ills that afflict the Earth. The relations of the world have been profoundly altered while the contemporary moralist controversy about the natural paralyzes all action.[10]​ However, by understanding that "the natural does not define what is just, but rather what is "merely there without further ado"[11]​ we place natural facts in the political-scientific terrain where the fight for the life of humanity and the Earth is framed. Natural reality is multiple and is open to change in its definition, human beings and non-human beings are active subjects in the Earth acting in relationship as agents[12]​ and constitute a non-hierarchical context of ecological transformation.

By renaturalizing, humanity as a subject will no longer be the main actor that exercises control and mastery of the environments, while that which is not human will play an active role in the material world, the result will be a concatenation of causes and effects "Causality (philosophy)"), where affections, freedom or chance also have space. Therefore, in the Earth scenario, it is defined as a common exchange zone, where all agents have the possibility of acting and exert a link between what we are and what we do. The necessary change in our ecosystems will be to share power with other non-human subjects, the link between human and non-human actors is a space of relationship in which everyone acts and influences each other.

The Earth is not inert, and reacts to global change as an active subject while society has a passive attitude to correct the situation. The current ecological emergency implies a state of war against the economic system of environmental predation. Faced with the challenge posed, any possibility of ethical-environmental discourse and reflection is effective when it is taken to collective action.

The horizon to be pursued will be to coexist with the Anthropocene in a "postnatural" and posthuman era (overcoming the concept of modern man) where political passions and conflictive actions are brought into play to adapt the situation. Nature is no longer external and inhuman, it is found inside the human and is sensitive to our actions. The shared future will be that of the distribution of possibilities of acting to build different ecological balances in a biocentric world. Renaturalizing will be a new universality woven into multiple active collectives. humans and non-humans in different contexts of action, emerging a new common history always in construction, always in transformation.

The subjection of life to power constitutes the original core of politics in the West. Far from being a fundamentally modern phenomenon, biopolitics separates life from its form, generating a life vulnerable to the violence of sovereignty. This separation is the center of the conflict between the biological and the political in the human being and what incites the functioning of a biopolitical decision.[13]​.

Detecting the functioning of this biopolitical device and making it inoperative is presented as a fundamental remedial process to transform biopolitics into a new politics removed from the aporias of sovereignty that allows the renaturalization of the form of life&action=edit&redlink=1 "Form of life (philosophy) (not yet written)"), understanding by this the entry into a new situation in which the biological and the political in the human being cannot be assigned a certain identity because they are precisely in a dimension of indifference and non-relationship that makes the production of a naked life impossible.[14]​.

However, this new conception of politics beyond biopower - based on the possibility of disposition of ways of living and the impossible disjunction between individuality and politics - rather than suggesting a return to an original situation, it alters the traditional sociological conception of social determinism and inscribes the human being in the sphere of possible resistance around the limits and scope of becoming or remaining a man in the posthuman moment[15] characterized by debauchery and violence. uninhibited This resistance is only possible through networked ecological thinking that overcomes the dualism imposed between the natural and the artificial, typical of the humanist vision of the world and indifferent to the almost indistinct unity of a single natural and technological environment.

It is this thought; not as an individual thought, but rather as an experience, implying its process, its own receptivity[16]​ and above all its participation in the general intellect"), which can promise the passage from forms of life to a form-of-life&action=edit&redlink=1 "Form of life (philosophy) (not yet written)") that renounces the legal mechanism and the appropriation of things, thus becoming a life that gives itself its own form. Therefore, the form of life is not always only an act, but pure possibility, pure contingency always presenting itself in continuous change. Thus, what characterizes the potentiality of the form of life is the relationship with the possibility of its deprivation, with its own inability.[17]​.

It is a transindividual conception of intelligence, in that each individual immerses himself in it, feeds on it directly or indirectly, and contributes locally to it as he benefits globally. However, one of the particularities of the multitude is the realistic investigation of new political forms, the impulse and encouragement of the fading of political representation: not as an anarchist gesture, rather as a calm and serene investigation of new political forms. In this way, in order to embrace a political philosophy of the form-of-life, the thinking of the multitude, of the "plural forms of life" and of the "general intellect" is necessary.

The concept of renaturalization cannot be understood as a closed term like environmental rehabilitation but must be open to life within the human and non-human. It is an open process, under construction not defined through strict conditions that limit its application in a reductionist sense. However, they are contextual alternative ethical actions of complex non-hierarchical relationships, where multiple life is enhanced in a continuous collective doing.

Renaturalizing can be conceived in different areas of knowledge, it is open to the incorporation of multiple collective actions that establish a new relationship between the human and the non-human.

The term renaturalize can be applied to the WWF Live Well initiative, a European project in which they study food consumption habits with climate change and propose a new, healthier relationship with diet, ecological food production and the reduction of the global ecological footprint. The objective is to intervene in the food and health problems produced by the capitalist food system.

In ways of life we ​​can point out the behavioral Cut-ups technique in which it is proposed to change the way of life through the creative union of cuts of different social behaviors, which results in a new way of life experienced and altered.

Renaturalizing in cities can be understood as a social process, a process of memories of the individuals themselves in which the aim is not to search for a form but to participate by getting involved in a process. In which a creative subject is left aside and a new path is opened in which the final formalization is not the only objective, to change views and perception.

The rapid consumption of resources[8]​ in the world and its high environmental impact is the responsibility of the West. In Western civilization, nature and culture are inseparable concepts, for modern naturalists "Naturalism (philosophy)") nature is understood as a plane to be dominated over which human territory expands, thus environments have been “domesticated” [9]​ to adapt and dominate them for the benefit of the interests of society.

Faced with the paralysis of the apocalyptic future or the decadent melancholy of a past that will no longer return, renaturalizing is a process of change, a cure, a treatment for the ills that afflict the Earth. The relations of the world have been profoundly altered while the contemporary moralist controversy about the natural paralyzes all action.[10]​ However, by understanding that "the natural does not define what is just, but rather what is "merely there without further ado"[11]​ we place natural facts in the political-scientific terrain where the fight for the life of humanity and the Earth is framed. Natural reality is multiple and is open to change in its definition, human beings and non-human beings are active subjects in the Earth acting in relationship as agents[12]​ and constitute a non-hierarchical context of ecological transformation.

By renaturalizing, humanity as a subject will no longer be the main actor that exercises control and mastery of the environments, while that which is not human will play an active role in the material world, the result will be a concatenation of causes and effects "Causality (philosophy)"), where affections, freedom or chance also have space. Therefore, in the Earth scenario, it is defined as a common exchange zone, where all agents have the possibility of acting and exert a link between what we are and what we do. The necessary change in our ecosystems will be to share power with other non-human subjects, the link between human and non-human actors is a space of relationship in which everyone acts and influences each other.

The Earth is not inert, and reacts to global change as an active subject while society has a passive attitude to correct the situation. The current ecological emergency implies a state of war against the economic system of environmental predation. Faced with the challenge posed, any possibility of ethical-environmental discourse and reflection is effective when it is taken to collective action.

The horizon to be pursued will be to coexist with the Anthropocene in a "postnatural" and posthuman era (overcoming the concept of modern man) where political passions and conflictive actions are brought into play to adapt the situation. Nature is no longer external and inhuman, it is found inside the human and is sensitive to our actions. The shared future will be that of the distribution of possibilities of acting to build different ecological balances in a biocentric world. Renaturalizing will be a new universality woven into multiple active collectives. humans and non-humans in different contexts of action, emerging a new common history always in construction, always in transformation.

The subjection of life to power constitutes the original core of politics in the West. Far from being a fundamentally modern phenomenon, biopolitics separates life from its form, generating a life vulnerable to the violence of sovereignty. This separation is the center of the conflict between the biological and the political in the human being and what incites the functioning of a biopolitical decision.[13]​.

Detecting the functioning of this biopolitical device and making it inoperative is presented as a fundamental remedial process to transform biopolitics into a new politics removed from the aporias of sovereignty that allows the renaturalization of the form of life&action=edit&redlink=1 "Form of life (philosophy) (not yet written)"), understanding by this the entry into a new situation in which the biological and the political in the human being cannot be assigned a certain identity because they are precisely in a dimension of indifference and non-relationship that makes the production of a naked life impossible.[14]​.

However, this new conception of politics beyond biopower - based on the possibility of disposition of ways of living and the impossible disjunction between individuality and politics - rather than suggesting a return to an original situation, it alters the traditional sociological conception of social determinism and inscribes the human being in the sphere of possible resistance around the limits and scope of becoming or remaining a man in the posthuman moment[15] characterized by debauchery and violence. uninhibited This resistance is only possible through networked ecological thinking that overcomes the dualism imposed between the natural and the artificial, typical of the humanist vision of the world and indifferent to the almost indistinct unity of a single natural and technological environment.

It is this thought; not as an individual thought, but rather as an experience, implying its process, its own receptivity[16]​ and above all its participation in the general intellect"), which can promise the passage from forms of life to a form-of-life&action=edit&redlink=1 "Form of life (philosophy) (not yet written)") that renounces the legal mechanism and the appropriation of things, thus becoming a life that gives itself its own form. Therefore, the form of life is not always only an act, but pure possibility, pure contingency always presenting itself in continuous change. Thus, what characterizes the potentiality of the form of life is the relationship with the possibility of its deprivation, with its own inability.[17]​.

It is a transindividual conception of intelligence, in that each individual immerses himself in it, feeds on it directly or indirectly, and contributes locally to it as he benefits globally. However, one of the particularities of the multitude is the realistic investigation of new political forms, the impulse and encouragement of the fading of political representation: not as an anarchist gesture, rather as a calm and serene investigation of new political forms. In this way, in order to embrace a political philosophy of the form-of-life, the thinking of the multitude, of the "plural forms of life" and of the "general intellect" is necessary.

The concept of renaturalization cannot be understood as a closed term like environmental rehabilitation but must be open to life within the human and non-human. It is an open process, under construction not defined through strict conditions that limit its application in a reductionist sense. However, they are contextual alternative ethical actions of complex non-hierarchical relationships, where multiple life is enhanced in a continuous collective doing.

Renaturalizing can be conceived in different areas of knowledge, it is open to the incorporation of multiple collective actions that establish a new relationship between the human and the non-human.

The term renaturalize can be applied to the WWF Live Well initiative, a European project in which they study food consumption habits with climate change and propose a new, healthier relationship with diet, ecological food production and the reduction of the global ecological footprint. The objective is to intervene in the food and health problems produced by the capitalist food system.

In ways of life we ​​can point out the behavioral Cut-ups technique in which it is proposed to change the way of life through the creative union of cuts of different social behaviors, which results in a new way of life experienced and altered.

Renaturalizing in cities can be understood as a social process, a process of memories of the individuals themselves in which the aim is not to search for a form but to participate by getting involved in a process. In which a creative subject is left aside and a new path is opened in which the final formalization is not the only objective, to change views and perception.