scholarly journals “I Have This Kind of Grief for the Earth”: A.S. Byatt’s Ecopoetics in Ragnarök, “Thoughts on Myth” and “Sea Story”

2020 ◽  
Vol 35 (1) ◽  
pp. 44-67
Author(s):  
Alexandra Cheira
Keyword(s):  
Natural World ◽  
Theoretical Framework ◽  
Human Behaviour ◽  
Environmental Concerns ◽  
Human Beings ◽  
Human Species ◽  
The Earth ◽  
Organic Community ◽  
The Mind

Abstract A.S. Byatt has expressed deep misgivings regarding the role which the human species has played in mis/shaping the natural world due to the wilful blindness which guides human behaviour in this respect. In fact, Byatt has focussed on the destruction of the planet caused by greedy and environmentally-unaware human beings in fictional texts such as Ragnarök: The End of the Gods (2011) or “Sea Story” (2013), as well as in critical pieces such as “Thoughts on Myth” (2011). Hence, I am particularly interested in investigating how Byatt’s texts have been shaped by environmental concerns, as expressed in both her fiction and her critical work. My reading of Byatt’s ecopoetics will therefore be set within the theoretical framework of ecocriticism. Finally, I will also examine Byatt’s argument that in a way her early fictional work was “a questioning quarrel” with her former Cambridge teacher F.R. Leavis’s, whose “vision and values” she nevertheless “inherit[s] and share[s]” (Passions of the Mind, 2) in light of Leavis’s discussion of “the organic community” as proto-ecocritical writing.

Introduction

2018 ◽  
Author(s):  
Strachan Donnelley
Keyword(s):  
Natural World ◽  
Alfred North Whitehead ◽  
Natural Order ◽  
Human Beings ◽  
Direct Experience ◽  
Self Identity ◽  
Fly Fishing ◽  
Life Of The Mind ◽  
Essential Unity ◽  
The Mind

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.

scholarly journals Las comunidades indígenas: Una forma de vida que pone en práctica la Carta de la Tierra

2016 ◽  
Vol 20 (2) ◽  
pp. 1
Author(s):  
Sandra Ovares-Barquero ◽  
Isabel Torres-Salas
Keyword(s):  
Latin American ◽  
Role Model ◽  
Planetary System ◽  
Indigenous Communities ◽  
Daily Basis ◽  
Human Beings ◽  
Human Species ◽  
The Earth ◽  
Earth Charter

This paper aims to draw attention to the role that indigenous communities have historically fulfilled by practicing the values proposed in the Earth Charter upon its ancestral construction. The intention is to reflect on the fact that the principles stated in the Earth Charter have been intrinsically performed by these groups on a daily basis. That is, these groups become a role model because they respect life in all its diverse forms, promoting a democratic, participative, sustainable, and peaceful existence, which ensures, the balance of Earth to present and future generations. On the other hand, this paper analyzes the damage caused by human beings, through their unfriendly practices, to Latin American natural resources and therefore to the planet. Moreover, the human species is the only one able to reverse the damage caused. Based on this context, the hope is to place the human being as the center of the planetary system. This requires an education that raises awareness and contributes to the overall view of the problems and takes into account their short, medium, and long term consequences, not only for a community but also for the entire humankind.

Identity, Affirmation, and Resistance in the Exeter Riddle Collection

2021 ◽  
Author(s):  
Courtney Catherine Barajas
Keyword(s):  
Human Service ◽  
Natural World ◽  
The Other ◽  
Natural State ◽  
Human Beings ◽  
Best Interest ◽  
Active Voice ◽  
The Earth ◽  
Inherent Worth

The Exeter riddle collection imagines voices for the Earth community. The bird riddles (6 and 7) exploit similarities between human and avian behaviors to affirm the intrinsic worth of the Earth community even when it makes humans uncomfortable. The horn riddles (12 and 76) give voice to other-than-human beings celebrating their participation in heroic culture: these riddles imagine that animal-objects find pleasure and purpose in their “work”, despite removal from their natural state. However, the wood-weapon riddles (3, 51, and 71) reveal an awareness that conscription into human service is not always in the best interest of the other-than-human. These thematic clusters suggest an interest in the inherent worth, active voice, and purpose of the non-human natural world.

scholarly journals Shaping the Noosphere: Geoethical values and spiritual resistance in Terres de l’Ebre, Catalonia, Spain

2021 ◽  
Vol 2 (3) ◽  
pp. e210038
Author(s):  
Francesc Bellaubi
Keyword(s):  
Natural World ◽  
Theoretical Framework ◽  
Human Beings ◽  
Human Community ◽  
Knowledge Processes ◽  
Ecological Justice ◽  
Spiritual Activism ◽  
Spiritual Resistance

The concept of the Noosphere is of great importance when looking at the values underpinning the technocratic artifacts and technocracies (human physical technological objects and knowledge processes) by which Humans relate to the Geosphere through other human beings. In this sense, the Noosphere may inform geoethics as an environmental, social, and spiritual praxis and thinking aiming at ecological justice. The concept of the Noosphere represents the coexistence and coevolution of Humans and the Geosphere, overcoming the dichotomy between instrumental materialistic and intrinsic ecocentric values but considering the meaning of a constitutive dimension. Thus, the Noosphere becomes a concept for reconnection with the human community, the natural world, and the Divine, and develops into an ecological mysticism that, in turn, unfolds in resistance in hope as a kind of spiritual activism. The theoretical framework is illustrated with the case study of the Terres de L’Ebre in Catalonia (Spain).

scholarly journals Health and Illness in T’en-T’ai Buddhism and Nichiren Teaching. An Overview

2001 ◽  
Vol 2 ◽  
Author(s):  
Satoko Takahashi
Keyword(s):  
Human Beings ◽  
Life Condition ◽  
Sick People ◽  
The Earth ◽  
Physical Chemical ◽  
Human Happiness ◽  
Health And Illness ◽  
The Face ◽  
The Mind ◽  
The Buddha

Buddhism presumes that all living beings suffer. Even the Buddha is said to have had a little illness and a little suffering (Daichido-ron: Kawada, 1975, p. 33). An ideal health in Buddhism is, therefore, not an absence of illness.The goal of Buddhism is to attain human happiness. The question is not if one has an illness or not but if a person is happy with or without being ill. Nichiren (MW. If. 5, p. 280) wrote to a woman (Myoshin-ama) in the face of her husband’s critical illness. “... illness does not necessarily result in death. Now, this illness of your husband’s may be due to the Buddha’s design, for the Vimalakirti and Nirvana sutras both speak of sick people attaining Buddhahood. From illness arises the mind that seeks the Way.” In chapter fifteen chapter of the Lotus Sutra, the four great bodhisattvas asked the Buddha: “Is the World-Honored One comfortable, with few illnesses, few worries?” The Buddha answered: “Just so, just so, good men! The Thus Come One (Buddha) is well and happy. with few i1Is and few worries.” (Watson, 1993, p. 214)“Health” in Buddhism is the life condition of the Bodhisattva. The Bodhisattva is basically healthy both physically and mentally. He wi1l become sick not because of his own weakness in his body or mind but because of the unhappiness of others. Bodhisattvas need training. They put themselves into circumstances where people are suffering, and physical, chemical, biological and psychological stresses are manifest (Kawada, 1983). Ikeda (1998) concludes: “Health means the life condition of the Bodhisattva. People are healthy when they dedicate themselves to others.” Rene Dubos (1959) said: “It is a lazy dream to imagine a life without anxiety and stress. Since human lives are dynamic processes, while the idea of utopia is static, it is useless to try to find a utopia on the earth.... Each human being fights not necessarily for the sake of himself, but for the emotional, intellectual, and ethical development of all human beings. To grow in the middle of danger itself is the law of life which is our destiny.” In other words, Buddhism puts emphasis on spiritual strength with a committed sense of mission or purpose of life through a compassionate action for others.

scholarly journals Ecology and Society. Impacted Ecosystems. Part I

2018 ◽  
Vol 23 (1-2) ◽  
pp. 7-29
Author(s):  
Marina Frontasyeva ◽  
Alexander Kamnev
Keyword(s):  
Social Indicators ◽  
Natural World ◽  
Human Beings ◽  
The Earth ◽  
The World ◽  
Exponential Population Growth ◽  
Great Acceleration ◽  
Economic And Social Indicators ◽  
Exponential Population

Abstract The Earth has existed for more than four billion years and has sustained life for three billion. Human beings have existed for just 200,000 years, yet our impact on the planet is so great that scientists around the world are calling for our period in the Earth’s history to be named ‘the Anthropocene’ - the age of humans. The changes we are now making have exacted a heavy toll on the natural world around us, and now threaten the planet’s ability to provide for us all. Problems of Ecology and Society in the new geological era as the Anthropocene - ‘the age of humans’ - are overviewed. The name is widely recognized as a useful classification of the period in which human activity has created and continues to generate deep and lasting effects on the Earth and its living systems. Examples of the interrelated effects of exponential population growth and massively expanding consumption of natural resources called Great Acceleration are given. Updated ‘planetary dashboard’ of environmental, economic and social indicators charts the trajectory of the Anthropocene are briefly summarized.

The Oromo Conception of Life: An Introduction

2013 ◽  
Vol 17 (1) ◽  
pp. 60-76
Author(s):  
Workineh Kelbessa
Keyword(s):  
Literature Review ◽  
Artificial Life ◽  
Natural World ◽  
Human Beings ◽  
Personal Observation ◽  
The Earth ◽  
Special Place

This article examines the Oromo conception of life. The Oromo believe that Waaqa is the creator of all things and the source of all life. Accordingly, the concept of “artificial life” does not exist in the Oromo worldview. Life is a sophisticated system and can only be created by a perfect being. Human beings are not above other creatures and cannot despoil them as they wish. They are part of the natural world that is given a special place in the diversity of the cosmos; they are endowed with the intelligence that enables them to understand cosmic events. Thus, God requires humans to responsibly cohabit the Earth with other creatures. This study relies on literature review, interviews and personal observation.

7. The quintessential

2018 ◽  
pp. 145-150
Author(s):  
J. L. Heilbron
Keyword(s):  
Human Beings ◽  
Human Species ◽  
World Picture ◽  
The Earth

The modern evolution of the physicists’ world picture continues the ancient programme of locating human beings in a directionless universe. Physics has given civilization a sombre, disturbing, and challenging world picture, many fertile and some terrifying inventions, and notice of responsibility for the outcome of the human story. ‘The quintessential’ explains that there is still much to learn and suggests that if humankind accepts the responsibility and the concomitant loss of providential deities and sacred dicta, the human species might beat the odds against the survival of an electromagnetic civilization; preserve the Earth; and, in the fullness of time, arrive at several satisfactory theories of everything.

At the Crossroads

2021 ◽  
pp. 162-180
Keyword(s):  
Climate Change ◽  
Natural World ◽  
Human Intervention ◽  
Human Beings ◽  
Human Species ◽  
Current Crisis ◽  
Global Power

The theme of Chapter 8 encompasses the current crisis and the theory that human dominion is killing the planet and humans with it rather than protecting it. Denial of climate change and the belief that nature needs human intervention to survive instead of the reverse suggest the species is not fit to be the steward of its world. Human beings seem to view the conquest and extirpation of nature as a sort of progressive and inevitable victory over their savage past . . . even though the human species was once in awe of the natural world. These days, the species hominin seems more savagely eager to transform that awe into salable goods and global power. Perhaps the answer to saving the planet is not more sovereignty, but more faith.

scholarly journals Conserving Natural Values to Mitigate Environmental Degradation in Africa

2021 ◽  
Vol 3 (1) ◽  
pp. 78-90
Author(s):  
Mark Omorovie Ikeke
Keyword(s):  
Environmental Degradation ◽  
Anthropogenic Activities ◽  
Intrinsic Value ◽  
Forced Migration ◽  
Natural World ◽  
Human Beings ◽  
Human Needs ◽  
Ocean Pollution ◽  
The Earth ◽  
Food Shortages

One of the gravest predicaments that Africa is suffering from is environmental degradation. Environmental degradation implies the diminishment of the beauty, quality, goodness, and viability of the earth and its ecosystems. Environmental degradation is precipitated by massive deforestation, desertification, drought, forced migration, war, food shortages, atmospheric and ocean pollution from mining and exploitation of natural resources, human insecurities, misappropriation of environmental funds, global warming and climate change, etc. Many of these that lead to environmental degradation are anthropogenic (caused by human activities and behaviours). Anthropogenic activities that degrade the environment are often informed by systems of thoughts that see no intrinsic value in nature or the earth. Nature is simply seen for its utilitarian and human satisfaction purpose. The earth is simply seen as existing for human needs and purpose. Nature exists to benefits human beings. Humans are at liberty to use the earth as they desire. Other organisms have no purpose except for the good and welfare of human beings. The interests of other non-human realities do not count. This paper argues that there are values in the natural world. Beyond the benefits that nature provides for humans and the entire ecosystem, nature has intrinsic value. While humans are to make use of nature to sustain themselves like other organisms in nature, humans have a responsibility to conserve the intrinsic values in nature. The degradation and deterioration of nature takes from it religious, spiritual, aesthetic, intrinsic, ecosystemic, and other values in nature. The paper will use a critical analytic and hermeneutic method to traces various theorists on the value of nature. It will examine the situation and reality of environmental degradation. It will equally present what can be done to conserve natural values. The paper finds and concludes that conserving natural values will help to mitigate environmental degradation

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