Desiring Plants: Vegetal Libido And Human Morality In German ...
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From the famous poem "The Garden" by Andrew Marvell, to Seamus Heaney's "Digging", gardens have been depicted as idyllic places, as in classical pastoral poetry and Renaissance poetry and symbolic of ideas about identity, the past and memory. In what is now suggested by the scientists as the appropriate term for the controversial last geological period, some starting it with The Industrial Revolution and some dating it as early as the Agricultural Revolution and the Neolithic Age, " the anthropocene " , the human outlook on gardens and nature as a whole has to be reassessed. The globally catastrophic threat of the immanent extinction of humans as a species loudly drawn attention to by Slavoj Zizek in his 2012 text Welcome to the Anthropocene, calls for a further repositioning of the human than the ecocritical approaches up to now. In this light the whole world can be seen as Eden, the 'Garden of Bliss' about to be lost by humans who have inextricably doomed themselves in capitalism. This paper will look at the depiction of gardens in various examples of literature such as the Epic of Gılgamesh, religious poems, Romantic Poetry, Bacon's Essay on Gardens , Shakespeare's plays and Lewis Carrol's Alice in Wonderland within an anthropocentric framework. Gardens in Literature: Looking Back from an Anthropocentric World We must protect the forests for our children, grandchildren and children yet to be born. We must protect the forests for those who can't speak for themselves such as the birds, animals, fish and trees.
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The Virgin in the Garden is a piece of artistry that interrogates the conceptions confined inside the frame and its authentic motivation. The fiction appears to be an amazingly scholarly and cultured amusement within which insight, sophistication, sensuality and desire, Elizabethan drama and modern farce and humour, converges abundantly and uncertainly. Principal amidst the novel‟s communal involvements one can observe sexual urge and passion through its modes of premarital, marital, extramarital and homosexual affairs. These in turn advocate complications that these accord, conceive and generate difficulty in the thread of action. The copiousness of emblematic essence and people‟s speculation in figurative expressions are indicated through Byatt‟s playwright character at the time of Elizabeth I. The resemblances of the human disposition, although there are disparities of the two temporal lengths of period, metamorphose into the considerable and primary interests of the novel. The e...
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Antonia Szabari
Libertine botany: Vegetal sexualities, vegetal forms N a t a n i a M e e k e r a n d A n t o ´ n i a S z a b a r i Abstract This article unearths a tradition of libertine botany that emerges in the seventeenth century with the writings of Guy de La Brosse (1586-1641) and Cyrano de Bergerac (1619-1655), and moves forward subterraneanly into our own, more ecologically -focused times. This tradition imagines vegetal life, in the flexible and formally inventive pleasures it enables, as a model for human sexuality, thereby countering the tendency to impose human categories (such as gender difference) on plant life. Vege-tality functions here as a scene of queer animacy, in which affects and sensations are mobilized across different kinds of bodies and diverse modes of being. postmedieval: a journal of medieval cultural studies (2018) 9, 478-489.
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Sometime around 1800, towards the end of his period of programmatic neo-classicism, Goethe took time out from his official duties at the Weimar Court, and from his own scientific research, to compose a perfect Petrarchan sonnet addressed to the relationship between “art” and “nature.” While seemingly in flight from one another, we are told in the opening stanza, the apparent divergence of the entities thus named actually effects their unforeseen reunion: “Natur und Kunst, sie scheinen sich zu fliehen,/Und haben sich, eh man es denkt, gefunden.” Reassured by this realisation of the newfound unity of nature and art, the speaker declares that his antipathy (Widerwille) (whether to the one or the other or, perhaps, to their apparently antipathetical trajectories) has also disappeared, and he now finds himself seemingly drawn equally to both. This bold beginning begs a series of tricky questions that are only partially and indirectly answered in the following stanzas (on which, more anon). “Nature,” as Raymond Williams remarks in Keywords, is “perhaps the most complex word in the [English] language,” and, judging by the lengthy entry in Grimms’ Deutsches Wörterbuch, the same can certainly be said for Natur in German. One wonders, then, what conception and dimension of said “nature” is in play here? “Art” is a somewhat less multivalent term, but it was significantly more-so in Goethe’s day. While we tend to associate this word primarily with the sphere of aesthetic production, as in the creation of works of art, around 1800, Kunst, like art in English, could also refer to activities that would today be classified in terms of “craft.” Such crafty “arts” could also include the experimental techniques deployed by those who had adopted Sir Francis Bacon’s novum organon in order to induce “nature” to surrender “her” closely guarded secrets. What kind of “art” is this, then, that is seemingly so at odds with which “nature”? Why are they in flight from one another? And on what basis, and in what manner, might their apparent re-unification be understood to have been effected? In this article, I propose to explore these questions from an ecocritical and ecophilosophical perspective. In particular, I wish to reconsider German romantic-era understandings of the interrelationship of art and nature in relation to the burgeoning new field of multi- and inter-disciplinary study that became known in the 1980s as “biosemiotics,” entailing the examination of those multifarious and multifaceted communicative processes (semiosis) that are intrinsic to the existence and interactions of all living organisms (bios).
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