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In Strange Natures, Nicole Seymour investigates the ways in which contemporary queer fictions offer insight on environmental issues through their performance of a specifically queer understanding of nature, the nonhuman, and environmental degradation. By drawing upon queer theory and ecocriticism, Seymour examines how contemporary queer fictions extend their critique of "natural" categories of gender and sexuality to the nonhuman natural world, thus constructing a queer environmentalism. Seymour's thoughtful analyses of works such as Leslie Feinberg's Stone Butch Blues, Todd Haynes's Safe, and Ang Lee's Brokeback Mountain illustrate how homophobia, classism, racism, sexism, and xenophobia inform dominant views of the environment and help to justify its exploitation. Calling for a queer environmental ethics, she delineates the discourses that have worked to prevent such an ethics and argues for a concept of queerness that is attuned to environmentalism's urgent futurity, and an environmentalism that is attuned to queer sensibilities.

Being human while trying to scientifically study human nature confronts us with our most vexing problem. Efforts to explicate the human mind are thwarted by our cultural biases and entrenched infirmities; our first-person experiences as practical agents convince us that we have capacities beyond the reach of scientific explanation. What we need to move forward in our understanding of human agency, Paul Sheldon Davies argues, is a reform in the way we study ourselves and a long overdue break with traditional humanist thinking.

            Davies locates a model for change in the rhetorical strategies employed by Charles Darwin in On the Origin of Species. Darwin worked hard to anticipate and diminish the anxieties and biases that his radically historical view of life was bound to provoke. Likewise, Davies draws from the history of science and contemporary psychology and neuroscience to build a framework for the study of human agency that identifies and diminishes outdated and limiting biases. The result is a heady, philosophically wide-ranging argument in favor of recognizing that humans are, like everything else, subjects of the natural world—an acknowledgement that may free us to see the world the way it actually is.