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READING ON THE GO AT UNION STATION LENDING LIBRARY
In the spring of 2015, The Union Station Redevelopment Corporation launched a […]
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The world we have lost was organic. From the obscure origins of our species, human beings have lived in daily, immediate, organic relation with the natural order for their sustenance. In 1500, the daily interaction with nature was still structured for most Europeans, as it was for other Peoples, by close-knit, cooperative, organic communities.
Thus it is not surprising that for sixteenth-century Europeans the root metaphor binding together the self, society, and the cosmos was that of an organism. As a projection of the way people experienced daily life, organismic theory emphasized interdependence among the parts of the human body, subordination of individual to communal purposes in family, community, and state, and vital lift permeating the cosmos to the lowliest stone.
The idea of nature as a living organism had philosophical antecedents in ancient systems of thought, variations of which formed the prevailing ideological framework of the sixteenth century. The organismic metaphor, however, was immensely flexible and adapt able to varying contexts, depending on which of its presuppositions was emphasized. A spectrum of philosophical and political possibilities existed, all of which could be subsumed under the general rubric of "organic."
NATURE AS NURTURE: CONTROLLING IMAGERY. Central to the organic theory was the identification of nature, especially the earth, with a nurturing mother: a kindly beneficent female who provided for the needs of mankind in an ordered, planned universe. But another opposing image of nature as female was also prevalent: wild and uncontrollable nature that could render violence, storms, droughts, and general chaos. Both wereidentified with the female sex and were projections of human perceptions onto the external world. The metaphor of the earth as a nurturing mother was gradually to vanish as a dominant image as the Scientific Revolution proceeded to mechanize and to rationalize the world view. The second image, nature as disorder, called forth an important modern idea, that of power over nature. Two new ideas, those of mechanism and of the domination and mastery of nature, became core concepts of the modern world. An organically oriented mentality in which female principles played an important role was undermined and replaced by a mechanically oriented mentality that either eliminated or used female principles in an exploitative manner. As Western culture became increasingly mechanized in the 1600s, the female earth and virgin earth spirit were subdued by the machine.1
The change in controlling imagery was directly related to changes in human attitudes and behavior toward the earth. Whereas the nurturing earth image can be viewed as a cultural constraint restricting the types of socially and morally sanctioned human actions allowable with respect to the earth, the new images of mastery and domination functioned as cultural sanctions for the denudation of nature. Society needed these new images as it continued the processes of commercialism and industrialization, which depended on activities directly altering the earth--mining, drainage, deforestation, and assarting (grubbing up stumps to clear fields). The new activities utilized new technologies--lift and force pumps, cranes, windmills, geared wheels, flap valves, chains, pistons, treadmills, under- and overshot watermills, fulling mills, flywheels,bellows, excavators, bucket chains, rollers, geared and wheeled bridges, cranks, elaborate block and tackle systems, worm, spur, crown, and lantern gears, cams and eccentrics, ratchets, wrenches, presses, and screws in magnificent variation and combination.
These technological and commercial changes did not take place quickly; they developed gradually over the ancient and medieval eras, as did the accompanying environmental deterioration. Slowly over many centuries early Mediterranean and Greek civilization hay mined and quarried the mountainsides, altered the forested landscape, and overgrazed the hills. Nevertheless, technologies were low level, people considered themselves parts of a finite cosmos, and animism and fertility cults that treated nature as sacred were numerous. Roman civilization was more pragmatic, secular, and commercial and its environmental impact more intense. Yet Roman writers such as Ovid, Seneca, Pliny, and the Stoic philosophers openly deplored mining as an abuse of their mother, the earth. With the disintegration of feudalism and the expansion of Europeans into new worlds and markets, commercial society began to have an accelerated impact on the natural environment. By the sixteenth and seventeenth centuries, the tension between technological development in the world of action and the controlling organic images in the world of the mind had become too great. The old structures were incompatible with the new activities.
Both the nurturing and domination metaphors had existed in philosophy, religion, and literature. The idea of dominion over the earth existed in Greek philosophy and Christian religion; that of the nurturing earth, in Greek and other paganphilosophies. But, as the economy became modernized and the Scientific Revolution proceeded, the dominion metaphor spread beyond the religious sphere and assumed ascendancy in the social and political spheres as well. These two competing images and their normative associations can be foundin sixteenth-century literature, art, philosophy, and science.
The image of the earth as a living organism and nurturing mother had served as a cultural constraint restricting the actions of human beings. One does not readily slay a mother, dig into her entrails for gold or mutilate her body, although commercial mining would soon require that. As long as the earth was considered to be alive and sensitive, it could be considered a breach of human ethical behavior to carry out destructive acts against it. For most tradition al cultures, minerals and metals ripened in the ute
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