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In this article I argue that notions such as ecosystem services and strong sustainability can be best understood and developed within the theoretical framework advanced by the classical political economists, in which a circular conception of the economy is provided. I also argue that the development of notions such as ecosystem services and strong sustainability has been constrained by the dominance of neoclassical economics, which provides a linear conception of the economy and leads to an emphasis on weak sustainability, which in turn springs from an emphasis on substitutability and aggregate capital. When assessing the relevance of classical political economy for studying ecosystem services and strong sustainability I consider not only the contributions of the classical political economists, but also more recent contributions which draw upon the classical perspective, such as Piero Sraffa's and Amartya Sen's. [ABSTRACT FROM AUTHOR]

Culture, that for long had been a neglected concept in resilience thinking, has gained prominence in recent times, especially in the notion of ecocultures/ecocultural resilience to be achieved through transdisciplinary projects. In this paper, I conceptualize the relation of science with society and culture that resilience scholars propose as part of a larger agenda of the integration of science with different knowledge and epistemologies. In order to understand how resilience thinking relates to culture, I investigate the culture of resilience itself. Using the lens of cultural and science studies, I go back to the history and context of resilience and transdisciplinarity, examine some of the central tools and concepts in resilience thinking and its entanglements in the politics of the past and present. In light of the discussion, I argue that we need to ‘situate’ rather than ‘integrate’ our knowledge production. This entails not only recognizing our own culture but also being open to different ways of knowing and to be able to transgress resilience. Moving away from integration and embracing ambivalence and humility can open up to experimental practices and ‘trading places’ in order to engage with nature and others justly. [ABSTRACT FROM AUTHOR]