Recent eco-juridical moves (e.g., rights of nature, more-than-human councils) extend standing to non-human beings yet leave largely unexamined the formation of the representer.

All living can be thought of as meeting (Buber) and when we are dealing with representation of MOTH subjectivity, an attitude of meeting the living as an intersubjective experience need necessarily be adopted.

This is obviously a poetic as well as a political, or poethical approach. In Native Hawaiian world-making, an element of the world—wind, rock, ancestor, or place—is experienced as alive insofar as it participates in, and is carried by, the ongoing creation of stories.

From this epistemological perspective, moʻolelo (story) is not just narrative but a living weave of relations.

Reductionist mechanistic views are obsolete, we require ways of engaging with the world that present possibilities for co existance. For this, it is important to explore the whole range of intersubjective experiences, starting from the Ethics of care, which is about the relationship of respect and commitment for what is radically foreign to us. A relationship experienced firsthand, in the cognitive encounter "open and receptive" (p. 63) that makes experience the starting point for the development of new vocabularies. Nature, in fact, is not a given, but in the encounter, the subject experiences "a generative thinking that invents new paths for interpreting experience"

→ Main Question:

How can we understand (1) and train (2) representational subjectivity in such a way that more-than-huaman counterparts are intentionally and imaginally included (3) in personal and collective narration?