Thoreau’s luminous Homer in A Week on the Concord and Merrimack Rivers

2020 ◽  
Vol 12 (4) ◽  
pp. 425-444
Author(s):  
Luke Parker

Abstract Henry David Thoreau’s relationship to Greek literature, and Homer’s Iliad in particular, is more often remarked than analysed. This article argues that Thoreau’s engagement with Homer in his first book, A Week on the Concord and Merrimack Rivers, proves central to the themes of that work highlighted by critics as well as its less-studied formal hybrid of poetry and prose. I show that Thoreau constructs Homer as the poetic ideal in which the perennially renewed life of the natural world becomes accessible to human beings caught in the fatal and unidirectional movement of historical time. Thoreau’s ideas here may track Romantic conceptions of Homer and Greek literature more generally, but Thoreau turns contemporary uncertainty around the person of Homer into reflection on the relationship between personal experience and literary expression of ‘living nature’. This turns out to structure a larger dichotomy between poetry and prose, one in which Thoreau associates the latter with authentic experience and self-expression of an individual human life. In A Week’s engagement with Homer, then, we see Thoreau negotiating not only some core concerns of his writing but also his evolution from aspiring poet to author of the works in prose that ultimately define his career.

2011 ◽  
Vol 25 (3) ◽  
pp. 640-652
Author(s):  
Filip Kovacevic

In this article, the author examines the relationship between power, time, and human reality. Using a novel by the Bosnian writer Meša Selimović as a case study, the author tests two metaphysical claims: power submits to power only, and the passage of time empties the significance of each and every human activity. The author finds that Selimović’s novel confirms both. The conclusion is profoundly pessimistic. The lives of human beings are doubly unhappy: they are spent in protracted struggles for resources and recognition that yield power, and also even the accomplishments of the victorious in these struggles will be erased by the passage of time. However, the understanding of the second claim might retroactively ameliorate the conditions of human life. Yet as evidenced by Selimović’s novel, in the world dominated by power, this does not happen. The case of Šehaga Sočo shows that even the one whose personal experience convinced him of the meaninglessness of it all is unable to break out of the cycle of rivalry and revenge. At his deathbed, he orders the death of his rivals, though he knows that to him dying, it makes no difference whether they live or die. Why not opt for forgiveness? Because, as Selimović emphasizes, power’s insistence on self-perpetuation is illogical, and it is logic that tells us not to engage in meaningless tasks. In other words, human reason is powerless to provide us with a more tolerant world.


Author(s):  
Damien Keown

Is Buddhism truly an ‘eco-friendly’ religion? ‘Animals and the environment’ examines the implications of Buddhist teachings such as that human beings can be reborn as animals and vice versa. While the Buddhist ‘sublime attitudes’ such as kindness and compassion seem at first to favour animals to a greater degree than we find in Christianity, human life still takes precedence in the hierarchy of living beings. Rules about plant life are unclear, with Buddhist writers acknowledging the beauty of both the wilderness and civilization. Vegetarianism is largely seen as a morally superior diet, but meat-eating was common at the time of the Buddha and is widely practised by monks today. Buddhist attitudes toward the natural world are complex and are to some extent overshadowed by the belief that the world as we know it is fundamentally flawed.


Author(s):  
Linchun QUAN

LANGUAGE NOTE | Document text in Chinese; abstract also in English.道家思想尊重人性、堅持貴生輕物、生命至上,維護人的發展。道家對待生死的態度是遵循自然本性,主張順其自然。從這一觀點出發,墮胎不是自然而然,而是通過人為的手段達到其他的目的。道教除了順其自然的思想外,還強調陰陽平衡、尊道積德。道教認為,胎兒具有靈性,因此是有生命的,殺死胎兒屬於殺生惡行。道家和道教對待墮胎的態度無疑對於當今審視中國墮胎政策,富有一定的啟示意義。雖然,道家和道教沒有使用“權利”這樣的倫理語言,但卻反映了對生命的尊重。Daoism, one of China’s major philosophical and religioustraditions, emphasizes such notions as holism, organicism, andnaturalness, promoting the idea of living in line with the rulesand patterns of nature. This essay examines the Daoist ethics ofliving naturally with special attention given to abortion. It pointsout that for philosophical Daoism, abortion is not acceptablebecause it is considered an “artificial” action for a self-servingpurpose, such as aborting an unwanted baby girl after a sex teston a fetus. For religious Daoism, abortion is not acceptable because the fetus has a spirit and a soul. Both traditions maintain the importance of the sacredness of all life. Yet the language of rights and choices is absent in Daoism, and the aim of the essay is to present the basic teaching of Daoism and show that it is relevant to contemporary bioethical issues. With the increasing use of modern medical technology that makes the control or manipulation of the human body much easier, it is utterly important for humanity to think about the nature of human beings and the relationship between itself and the natural world. The essay also contends that Daoism offers a perspective to reflect on the one-child policy in China that has been practiced in the past few decades.DOWNLOAD HISTORY | This article has been downloaded 1355 times in Digital Commons before migrating into this platform.


Religions ◽  
2021 ◽  
Vol 12 (5) ◽  
pp. 332
Author(s):  
Mark Roosien

This article identifies the upheaval of many people’s experience of time during the COVID-19 pandemic as part of a larger phenomenon of the 24/7 temporality that can be seen to contribute to the environmental destruction and social fragmentation typical of disaster capitalism. It then proposes liturgical temporality as an alternative to 24/7 temporality, framing it as a fitting context for the cultivation of solidarity between human beings and between human beings and the natural world. It argues that modern Jewish and Christian theologies of Sabbath-keeping as a mode of liturgical and ethical praxis have articulated a liberative vision for shared liturgical temporality but have not paid sufficient attention to concrete, collective modes of liturgical time keeping that could contend with the all-encompassing reality of 24/7 life. It concludes by discussing three ways that a more robust spirituality and praxis of liturgical time could support the cultivation of solidarity: a sense of the present that is mindful of the past and future, the invitation of practitioners into a shared story, and meaningful repetition toward the appropriation of a vision of redemption and liberation for human and non-human life.


2013 ◽  
Vol 3 (1) ◽  
pp. 25-44
Author(s):  
Eva Ärlemalm–Hagsér

Embedded in the notion of sustainability lies a striving for an environmentally sustainable world and respect and care for the non-human world, as well as efforts to establish social, economic and political justice or all people. This paper deals with education for sustainability in Swedish pre-schools from two perspectives: first, the views held concerning the relationship between human beings and nature; second, young children’s participation and agency. The theoretical underpinning is informed by critical theory with a case study approach. The empirical material is derived from 21 applications, which were from Swedish preschools to be certified with »The Diploma of Excellence in Sustainable Development« (Swedish National Agency for Education). The main findings show that few critical questions are raised about the human-nature relationship in the applications, even though views concerning the connectedness with, and care and respect for the natural world are emphasised. Children’s participation and agency are neglected in a structure of ready-made views, activities and working methods already imbedded in the current pedagogical practices. Implications for research and practice would be to further explore how the understandings of the relationship between humans and nature are constructed within early childhood education. 


2020 ◽  
Vol 17 ◽  
pp. 5-16
Author(s):  
Piotr Skubała ◽  

Climate change caused by excessive emissions of greenhouse gases is becoming, along with excessive exploitation of the environment, agriculture and urbani-zation, one of the main threats to life on Earth and our civilization. Although we have known about the relationship between carbon dioxide emissions and the rise of the average temperature on Earth since end of the 20th century, it was only after nearly 100 years that we took international action to reduce this phenomenon. We are looking at the closing window and the question arises whether we will be able to react and stave oȮ the climate crisis. We know what immediate actions are needed, but we do not take them. It seems that a neces-sary condition for doing the work of repairing the world is a complete change in the way we view the natural world. It must be based on relational thinking, emphasize mutual relationships, the interdependence of man and nature, hu-man beings and non-human beings.


2020 ◽  
Vol 16 (1) ◽  
Author(s):  
M. Yusuf

Human life can not be separated from the natural world around it. Nature is the main source of humans to connect the chain of life. Suber food basically comes from nature which is then processed in such a way by humans. That way, it is very necessary to have actions that are caring and conserving nature so that it is maintained. In Hinduism, there is the term Panca Yadnya which contains the worship or sacrifice which is done sincerely and sincerely from the heart. One of the elements of the five Yadnya is done to the Butha to preserve nature and harmony of human life during the world called the Bhuta Yadnya. In another sense, Bhuta Yadnya is an offering made with the welfare of plants. Of course this is also related to natural conditions which are an important component in supporting the survival of human life. The relationship between nature and humans is inseparable because the two are interrelated, therefore, it is necessary to have a reciprocal relationship in maintaining a balance between the two. In this paper, it explains about the role of the Panca Yadnya ceremony or the five types of sacrifices performed in Hindu beliefs, especially regarding the Bhuta Yad whose role is to preserve nature. In undergoing the life cycle of the world, humans play an important role in preserving the surrounding natural preservation.


2020 ◽  
Vol 5 (2) ◽  
pp. 1-11
Author(s):  
N Murugesapandian

Sangam poems are a document of how the Sangam Tamils faced nature. People who lived during the Sangam period sought to understand the nature around them. They discovered that the vast energies of nature were understood as mysteries that could not be understood by humans easily. The activities and thoughts among the ancient Tamils were tried to understand the relationship between nature and human beings are recorded in the Sangam Poems . The influence of geography in shaping the culture and characteristics of the ancient Tamils is compelling. The poems of the Sangam poets are based on the composition of flora and fauna and the composition of flora and fauna based on nature and tradition. Since the Sangam poets were nature-obsessed, they naturally recorded detailed information about plants and animals in their poems. In the daily life of the people there is a variety of information about nature, both in terms of coding and application. Sangam poems are inspired by contextual recordings that depict the background of human life, without simply copying the metaphor, implicit, and imaginary nature of the Sangam poets’ descriptions of nature. The expressions of the Sangam Tamils trying to reconcile with them are recorded in the Sangam poems. This article describes the treatment of nature in Sangam literature.


2020 ◽  
Vol 9 (02) ◽  
pp. 522
Author(s):  
Lukman Hakim

Formulating the goals of Islamic education must be prioritized before formulating other educational elements. Concern about educational goals is more important than concerns about educational materials or methods because educational materials and methods can change from time to time, while educational goals do not change. It is always constant and does not change. From an Islamic perspective, the purpose of education must be in line with the goal of human creation, namely to serve oneself or worship al-Kholiq Subhanahu Wata'ala and carry out the duties of the caliphate. Worship in Islam reaches to touch all aspects of life. It is not only limited to the rituals (asy-sya'aa'ir), which we are familiar with in prayer, fasting, zakat, and hajj. However, it also includes all movements and all activities that can improve human life quality or prosper human beings. Concerning the relationship with the Rabb of humans, they are servants of Allah. Meanwhile, about the relationship with the universe (kaun), man is the caliph. Therefore, it can be said that human life's purpose is to fulfill servitude and devotion - in a broad sense - to Allah Ta'ala. At the same time, his role on earth is as caliph (leader) in this universe


Author(s):  
Yungling WANG

LANGUAGE NOTE | Document text in Chinese; abstract also in English.二O O 六年春,中國發生了一次女子虐貓引發民眾憤怒的事件。許多批評者措詞激烈,不少媒體也介入了對該事件的報道和評論。在這種報道和評論中,包括記者和專家在內,幾乎毫無例外地對女子虐貓的行為給予了否定,他們認為女子虐貓行為殘忍變態,激進者認為虐貓行為侵犯動物權利,中國應當對動物權利保護立法。但是這些認識和評論或者源於生活經驗,或者源於道德直覺,或者源於糢糊不清的道德認知,卻缺乏其正理性的深入的哲學或者倫理學思考,在儒家生命倫理學看來是荒謬的。對動物權利的主張起源於動物保護運動, 今天的主要代表人物是辛格和湯姆.雷根 (Tom Regan)。但在儒家生命倫理學看來,他們關於動物與人平等和動物享有權利的觀點都是站不住腳的。儒家生命倫理學認為, 萬物之中人為貴, 人的地位無可爭辯地高於動物。儒家思想家幾乎從來沒有把動物放在與人平等的地位上加以考慮, 而是把人放在差等之愛的最高地位。此外,在儒家思想體系中, 動物不但地位低下,而且其心智、認識、行為均不可與人相比。儒家思想家會同意湯姆.雷根關於人是“生活的主體”的觀點,但卻不承認動物也能成為“生活的主體”,理由很簡單,動物沒有父子之親,沒有男女之別,沒有行為規範。儒家經典著作認為,人獸之別,還在於人有禮,而動物則沒有。在儒家看來,道德與倫理只與人類生活有關,而與動物無闕,人與動物的關係不能成為道德之一倫。總之,動物權利無法得到儒家生命倫理學的辯護。動物權利論危害甚大。抬高動物的權利地位,其實質就是降低人類的權利地位,傷害人類,或者說反人類。主張為動物權利或動物福利立法,是十分危險的事情。In the spring of 2006, a Chinese woman maltreated a cat and caused indignation in Chinese society. Many individuals launched critiques on the woman with severe tongue, and public media took part in the report and critique of the incident. Some individuals argue that the woman infringed animal rights and the Chinese government should formulate a law to protect animal rights. This essay draws on Confucian moral and intellectual resources to contend that animals do not have rights and the Chinese government should not issue any law on animal rights.The proposition of animal rights came from the modern Western "animal-protecting movement". The primary representative scholars who attempt to argue for animal rights are Peter Singer and Tom Regan: they hold that human beings and animals are equal and animals should have rights. This view, however, cannot fit into Confucian bioethics. On the Confucian view, human beings are the noblest beings in the world. The status of human being is without question higher than the status of animals. Confucian scholars would never give a position to animals that would be same as human beings. Although Confucian scholars can agree with Tom Regan on the view that human beings are "the subjects of life," they cannot accept the view that animals could be "the subjects of life." The Confucian arguments are very clear: Animals do not have the virtue of qin (intimacy) between the father and the son; they do not have the virtue of bie (difference) between the male and the female; and they do not have behavior norms (de). In short, human beings and animals are essentially difference, on Confucianism, because human beings can cultivate the virtues based on the practice of rituals (li, 禮), while animals do not have the practice of rituals at all. Accordingly, from the Confucian perspective, morality or ethics is only related with human life, but is outside of animal life. The relationship between human beings and animals does not belong to the moral relationship. In a word, animal rights cannot be accepted by Confucian bioethics.Upholding animal rights is consequently undesirable. Heightening animal status is equivalent to debasing human status. This is to harm human beings. This paper concludes that legalizing animal rights is very dangerous.DOWNLOAD HISTORY | This article has been downloaded 169 times in Digital Commons before migrating into this platform.


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