The field also resists the traditional divide between "nature" and "culture," showing how many "environmental" issues have always been entangled in human questions of justice, labor, and politics.
These contributions include challenging the human-centered viewpoints that separate "nature" and "culture" and the white, male, European- and North American-centric viewpoints of what constitutes "nature"; revising the literary genre of "nature writing"; and creating new concepts and fields that bridge the academic and the political, such as "environmental justice," "environmental racism," "the environmentalism of the poor," "naturecultures," and "the posthuman.
The consequence of such connectivity ontology is, as proponents of the environmental humanities argue, that we begin to seek out a more inclusive concept of justice that includes non-humans within the domain of those to whom rights are owing.
The environmental humanities, therefore, require both linear and non-linear modes of language through which reasoning about justice can be done.
Some theorists have suggested that the inclusion of non-humans in the consideration of justice links ecocentric philosophy with political economics.
To depict the linear and non-linear internal relatedness of ecosystems where the laws of thermodynamics hold significant consequences (Hannon et al. 1991: 80), Systems Ecologist H.T.
In ecological energetics, just as in environmental humanities, the causal bond between connections is considered an ontic category (see Patten et al. 1976: 460).
Odum made the controversial suggestion that embodied energy could be understood as value, which in itself is a step into the field of Political Economic Ecology noted above.