Of Beasts and Bees: the View of the Natural World in Virgil's Georgics and John's Apocalypse

2000 ◽  
Vol 46 (2) ◽  
pp. 227-244
Author(s):  
SEAN M. McDONOUGH

The article proposes a dialogue between Virgil's Georgics and John's Apocalypse as a means of illuminating Revelation's view of the natural world. A comparison of the two works reveals a common understanding of the natural order as at once beautiful and terrifying, majestic and vulnerable. While irreconcilable religious differences remain (particularly concerning the figure of Augustus), the two works can still be read in a complementary way. Virgil's lyrical evocations of the Italian countryside give a new depth to the tragedy of the destruction of the natural order in Revelation, while John's theology of hope supplies a theological focus lacking in the Latin poet.

2019 ◽  
pp. 58-76 ◽  
Author(s):  
Peter Harrison

The appeal to laws of nature as an explanatory principle is often regarded as fundamental to naturalism. Yet when the idea that there were immutable, mathematical laws of nature first rose to prominence in the seventeenth century it was deeply connected to a theological understanding of natural order. Descartes thus imagined laws of nature to be divine commands, and attributed their immutability to the immutability of their divine source. For Descartes, Boyle, and Newton, the invariable uniformity of nature was understood as a consequence not of God’s withdrawal from the world, but of his direct and incessant engagement with it. It followed that the world was to be investigated empirically, because this was the only way in which the otherwise inscrutable will of God could be discerned. Over the course of the following centuries, however, laws came to be reimagined as simply observational generalizations, or brute features of the natural world.


Author(s):  
Strachan Donnelley

This book is written with the knowledge that serious cancer will foreshorten the author’s life. It is an expression of a life of exploring ideas and nature. And it is an affirmation of the essential unity of human beings and a natural order that is valuable and good. Following Alfred North Whitehead, this order can be called “nature alive.” The author has been shaped by an impulse to explore the life of the mind and the recognition of his own fundamental ignorance. The writing and contents of the book are shaped by two themes. One, “living waters,” centres on the direct experience with the nonhuman world, particularly fly-fishing, and is a metaphor for the fact that the natural world is fluid and dynamic, not completed and static. The second theme is “magic mountains,” which refers to the influence that important philosophical thinkers have had on the author’s thinking and self-identity. Each chapter in the book is designed to reveal the development of this tradition of questions and ideas and to invite readers to carry that dialogue further in their own lives and minds.


2007 ◽  
Vol 11 (1) ◽  
pp. 31-60 ◽  
Author(s):  
Phillip Charles Lucas

For growing numbers of people, the postmodern construction of identity includes the search for a spirituality that reconnects them with the natural world and fosters activity that protects the ecosystem and its many forms of life. Practitioners of this "nature spirituality" construct their identities using a large toolkit of symbols, myths, histories, rituals, sacred places, and beliefs. The megalithic sites of Western Europe constitute one element of this toolkit. This paper considers the ways these sites are interpreted and experienced in the nature-spirituality subculture and how these interpretations and experiences help individuals construct empowering identities that tie together their spiritual and ecological commitments. This interpretive process is occurring outside the control of governing elites, ecclesiastical authorities, or dominant religious institutions. It is at root an exercise in both individual and communal identity construction, a movement of resistance to a world system that has lost its secure moorings in the natural order.


2020 ◽  
Vol 8 (2) ◽  
pp. 32
Author(s):  
Sakti Sekhar Dash

            This study highlights the subtle and complex environmental ethic in Cormac McCarthy’s select novels. By delineating the relationships McCarthy’s characters have with non-human nature, an ecocritical analysis views their alienation as the result of their separation from nature. At the root of this alienation is an anthropocentric and mechanistic mode of thinking that is dominant in Western philosophy and that this study defines as Cartesian. While McCarthy’s environmentalist heroes are persecuted by Cartesian institutions and displaced from the land on which they have defined themselves and made meaning, his Cartesian anti-heroes represent extreme manifestations of Cartesian thinking. McCarthy’s environmentalism is as much a critique and indictment of Cartesian thinking as it is a portrayal of the value of a life lived in close contact with nonhuman nature.             McCarthy uses human treatment of non-human animals to evidence man's absolute desire to control the natural world and the beasts within the natural world. Animals often figure prominently in Cormac McCarthy’s fiction, taking on mystical significance or even mirroring human nature. At other times, McCarthy portrays astriking intimacy between animals and men. The animals in McCarthy’s novels also represent a link to an older, natural order and a vanishing (or vanished) way of life. The representations are clearly myriad and diverse, but the one thing that can be asserted for certain is that the overarching tendency is to elevate animals to positions of great significance; they inhabit a space that, while often overlapping with the human realm, is distinctive and important. In All the Pretty Horses John Grady Cole is virtually defined by his relationship to horses, and there are moments of striking intimacy between him and horses in the novel. Wolves assume a similar place of significance in The Crossing. The ranchers discus show the cattle, in their domestication and defenselessness, “puzzle” the wolves, who kill the cattle in a much more savage manner than they do wild quarry, “as if they were offended by some violation of an old order. Billy also experiences moments of intimacy with the pregnant she-wolf that echo John Grady Cole’s relationship to horses, and this happens at the same two levels: in both the dream world and the tangible world. In McCarthy’s borderlands novels there is always the looming awareness that civilizations will rise and civilizations will fall, but what is constant is war, brutality, and death. This is why his books, particularly his works concerning the Southwest and Mexico, are littered with apocalyptic themes and images—until, of course, he delivers the death of all civilizations in the post-apocalyptic rendering The Road (2006).


Romanticism ◽  
2021 ◽  
Vol 27 (1) ◽  
pp. 46-62
Author(s):  
Gregory Leadbetter

This essay addresses the nature of the experience of nature, as evoked, in particular, by Coleridge, and the relationship between that experience and the impulse to speak of it, especially in poetry. Always a fascinated observer of his own responsiveness, he wrote to Thomas Wedgwood in 1802 that ‘I never find myself alone within the embracement of rocks & hills, a traveller up an alpine road, but my spirit courses, drives, and eddies, like a Leaf in Autumn: a wild activity, of thoughts, imaginations, feelings, and impulses of motion, rises up from within me’. As in his verse, the rhythmic motility of these lines, so characteristic of his language, cannot bear a merely consequential correspondence to the contours of landscape: not everyone who moves through such territory writes like Coleridge. With reference to his poetry, criticism, notebooks and letters, this essay examines the more complex relation to landscape at work in Coleridge's language: the connection between the ineffable character of sensory experience and the effusion of utterance; the participatory character of Coleridge's engagement with the natural world; the irruptive, ecstatic and synaesthetic qualities of his writing with regard to landscape; and the paradoxical desire both to name and not to name, to know and unknow, imprinted in his poetry. In doing so, the essay contends for the presence in Coleridge's work of a psychotropic poetics related to the nature of his experience of the natural order, in which poetry has the potential to act as a maker of ‘nature’ – like the natural world itself, an educative stimulus to our epistemic, empathetic and creative powers – and as such, transnatural. Friedrich Schlegel made the suggestive remark that ‘one cannot really speak of poetry except in the language of poetry’, and the essay concludes with a poem of my own germane to its theme.


Author(s):  
Alexander O'Hara

The ancient language of concord expressed the desire for unity within a culturally and ethnically diverse Roman empire. Stoic cosmopolitanism, its philosophical underpinning, saw diversity as part of the natural order of the harmonious cosmos. The diversity of the empire, therefore, reflected the variety of the natural world, and the Pax romana was an earthly manifestation of the Pax deorum. These ideals were appropriated, and transformed, by the earliest Christian writers for whom unity was a doctrinal imperative. The language and images of Christian concord were fundamental to Columbanus’s expression of his Irish identity and understanding of the Church as the home of all peoples. In his calls for unity following the divisions caused by the Easter controversy and poor leadership, Columbanus used the rhetoric of concord to promote an ideal of diversity that is no threat to harmony and a form of unity that is not mere uniformity.


Author(s):  
Paul Collier

For early man, little of the natural world was valuable. The few natural things that were useful were abundant, and therefore undemanding. Now, thanks to technology, far more of the natural world is useful, but it must satisfy the demands of over six billion people. Abundance has been superseded by scarcity, not because the natural world has diminished but because we now know how to exploit it. The result, in the absence of effective rules, and in its various manifestations, is plunder. Some of the things we might think of as natural are already adequately protected. The fish in a fish farm, the trees planted in a private forest: these are managed within a framework of incentives that is compatible with social interests. But there are two major holes in the protective web, and too much is falling through them. One hole is created by bad governance, and the other by the limitations of good governance. In other words, one is created locally, by specific governments in the countries of the bottom billion and their management of natural assets, and the other is global and involves management of those assets beyond national boundaries. The nonrenewable natural assets in the territories of the bottom billion are seldom harnessed for the development of their societies. As a result, future generations may inherit a depleted natural world with little to show for it. The once-only chance of using assets to lift these societies out of poverty through harnessing them will have been missed. The governments of many of the poorest countries are insufficiently held to account by their citizens for the good management of the natural assets under their control. The international renewable natural assets, such as the fish of the high seas, are liable to be plundered to extinction, while the natural liabilities, such as carbon, are liable to accumulate. The fish will have been eaten, and the carbon emitted, predominantly by the citizens of the rich countries. Throughout this book I have been guided by the haunting question of what future generations will think of us.


Author(s):  
Katherine Clarke

This chapter explores Herodotus’ presentation of mobility as opposed to stability, such as autochthony. As with monumental projects, context and perspective help to determine whether movement should be viewed as positive or destabilizing. It then considers whether Herodotus supports the idea of a ‘natural order’, on either a small or large scale, and whether changes to the natural world are inherently disrespectful, hubristic, even sacrilegious; or whether such judgements are to be associated only with the enraged, passionate, punitive behaviour of Persia’s grand imperial scheme. The propensity of others, such as the Athenians, to step into Persian shoes encourages a reading of Herodotus’ declaration of the mutability of fortune as a more specific reflection on the ever-changing map of imperial power. Dynamis is seen to be at the heart of Herodotus’ work, no less than that of Thucydides.


Author(s):  
T. M. Rudavsky

Chapter 7 presents a more careful examination of the natural order, focusing upon both the natural world that comprises the “sublunar” sphere (viz., the space between the earth and the moon) and the heavenly bodies that comprise the “superlunar” (above the moon). In the sublunary world, it is necessary to focus upon those features of the natural order, including in particular time, place, and void. The chapter discusses the rival cosmologies of Aristotle and Ptolemy; the Greek and secular antecedents; astrology in the Jewish world; and the astrological determinism with reference to Ibn Ezra, Maimonides, and Gersonides. Finally, serious note must be taken of those events that, contravening the natural order, fall into the general category of miraculous. How, in a cosmology ruled by law and order, can miracles be explained?


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