I’m working on a draft for an online journal because of a call for submissions that crossed my path. These are the touchstones given:
Catalysts for relationships between the humanities and ecological awareness.
Processes within the critical imagination to account for the spectrum of what counts as ‘the environment’.
Possibilities and limits of the humanities as it seeks to converse with the assumed material (not textual) objects of study.
What works pivot focus toward the environment while deepening and widening the field of environmental criticism?
Works that taught you to see the possibilities of a relationship between the humanities and the environment.
Works that modeled a new way of thinking for you, suggested a new way of conceptualizing the human, the posthuman, the natural or built environment, the sense of place in the natural or the industrialized worlds.
Essays that allow readers to see how you think.
Describe how you create meaningful connections between your scholarly thinking and your practices of seeing and interpreting the world around you.
II. Beginning – All Things Shining
a. Whooshing up
i. Focal things and practices
ii. Gathering that we gather
iii. Sharing that we share
i. Skills for a post oil future
ii. Sturt the wheelwright
iii. Nick Offerman
c. How to know what matters
i. What do you stand for?
a. Withdrawal – Wilderness in America (Bugbee)
ii. Mark Johnson on embodied meaning
b. Consistence and conviction
i. Background social practices
ii. Achilles shield
iii. Slight things
iii. The manner by which I am founded
1. found (v.2) "cast metal," late 14c., "to mix, mingle," from Middle French fondre "pour out, melt, mix together," from Old French fondre, from Latin fundere "melt, cast, pour out," from PIE *gheud- (cf. Gothic giutan, German gießen, Old English geotan "to pour"), from root *gheu- "to pour" (cf. Greek khein "to pour," khoane "funnel," khymos "juice"). Meaning "to cast metal" is from 1560s.
i. Volcanoes and Clubbed feet
ii. Erich tames the wild horses
iii. The Hearth, Heraclitus, Focus, Hendrix
a. Widespread Panic Flicker
b. Iridescence of being
c. Holding on to Reality
The work of Hubert Dreyfus and Sean Kelly found me just in time. I was beginning my first semester as a PhD student in a forestry college’s department of society and conservation. All Things Shining was the final book we read in a philosophy graduate seminar on value theory. Dreyfus and Kelly showed me how to think about conservation social science in a new way. I discovered the importance of mixing the Heideggarian vein of existential thinking with the pulse of natural resource management.
All Things Shining invites readers to welcome the gods into their everyday lives. It is a promotion of polytheism. The book encourages people to attune themselves to the divinity of the familiar. The work is a cloaking device that veils three of Heidegger’s powerful insights. First, what matters most to people is found in what they are accustomed to the most. Second, practical wherewithal comes from focused engagement. Third, luring back the gods opens us up to powerful moods.
Dreyfus and Kelly urge us to lure back the gods. Where are the gods lurking? Max Weber noted the flight of the gods and the disenchantment of the world a few generations ago. #cite science as a vocation. “Quotes from Science as a Vocation” worth adding:
“On the other hand, and this also is often misconstrued, inspiration plays no less a role in science than it does in the realm of art” (p. 5).
“This means that the world is disenchanted. One need no longer have recourse to magical means in order to master or implore the spirits, as did the savage, for whom such mysterious powers existed. Technical means and calculations perform the service. This above all is what intellectualization means” (p. 7).
“If one proceeds from pure experience, one arrives at polytheism” (quoting old man Mill, p. 12).
“Today the routines of everyday life challenge religion. Many old gods ascend from their graves; they are disenchanted and hence take the form of impersonal forces. They strive to gain power over our lives and again they resume their eternal struggle with one another” (p. 12).
“Figuratively speaking, you serve this god and you offend the other god when you decide to adhere to this position.”
“Thus, if we are competent in our pursuit (which must be presupposed here) we can force the individual, or at least we can help him, to give himself an account of the ultimate meaning of his own conduct.”
“…so long as life remains immanent and is interpreted in its own terms, it knows only of an unceasing struggle of these gods with one another. Or speaking directly, the ultimately possible attitudes toward life are irreconcilable, and hence their struggle can never be brought to a final conclusion” (p. 14).
“We shall set to work and meet the ‘demands of the day,’ in human relations as well as in our vocation. This, however, is plain and simple, if each finds and obeys the demon who holds the fibers of his very life” (p. 16)