Showing posts with label nature. Show all posts
Showing posts with label nature. Show all posts

Friday, July 29, 2022

How modern readers react to nature in literature

Came across an essay by Mary Gaitskill, "The Deracination of Literature," Unherd (June 17, 2022).

In 2019, she discussed the novelist John Updike with students. One of his novels "was hard for students to read partly because he was sexist and backward in his racial attitudes, but even more because he described his worlds very, very densely. He would spend pages describing what a character sees driving down a country road at night. Students had a hard time even tracking it — they could, but they had to try."

This session of Gaitskill's class was attended by the writer Joyce Carol Oates, who had been Updike's peer. Oates told the students, as Gaitskill recalled and paraphrased: "yes, John could describe anything and everything but no one wants to read that any more, because (directly quoting) “people have moved on." Gaitskill is still processing the remark. "We’ve moved on from the world we live in? How is that possible?"

"Perhaps — let’s face it, probably — literature has moved on. We don’t look at the physical world as we once did, and so we don’t write about it as we once did. And that is just one way it is being taken for granted and abused to the point of destruction.

That may sound rhetorical, but it isn’t. It is remarkable to me, based on the sample of humans that I’ve had in writing classes, both “kids” and adults, how many people: 1) express great concern about climate change and its effects on the planet, 2) are completely uninterested in other humans’ visions of what the planet they want to save looks, feels and sounds like, and 3) are even less interested in writing or just noticing what it looks like to them. Even as a writing exercise it’s hard for them to say, for example, what someone’s face looks like in a fundamental way. Which is not to say that they can’t do it. Some of them do it very well once they try. But it doesn’t occur to them in the way I think it naturally occurred to people of my generation."


Then again, some people are thinking all the time about nature. August 1 is the release date for Real Sugar is Hard to Find, Sim Kern's speculative fiction about the future in climate crisis. Stories like these are something you may want to check out to see different ways of conceptualizing human-life-in-nature.

book cover of Real Sugar is Hard to Find by Sim Kern

Cli-fi?

"I don’t think your novel needs to be set on a melting polar ice cap to be a climate novel. In the future, every novel written today might be read as a climate novel—because we’re writing in the midst of a catastrophe, whether we overtly talk about it or not. Inevitably, the way we construct characters will be affected by it, I don’t think we need a new 'genre' of climate fiction; on the contrary, the point is that all contemporary fiction reflecting on the human condition now necessarily occupies this territory."
— Elvia Wilk, in The Climate of Feeling: A Conversation with Elvia Wilk. By Sruti Islam. The Rumpus. December 27, 2019.

tadpoles
Tadpoles by Marjan from Pixabay

A musing:

"It is not nature itself which is evil but abandonment and desuetude, which make for places where human beings still are, but are no longer able to live."
— Dominic Fox. "Killing Spree!" In Serial Killing: A Philosophical Anthology. Edia Connole and Gary J. Shipley, eds. Schism, 2015. p. 220.


trees seen from aerial view

Wednesday, April 1, 2015

A compressed 500-word summary of 'Nature, Man, and Woman' by Alan Watts (1958)

     Nature and spirituality are separated in Western Christian culture, which values ideas and is humiliated by dependence on nature. There is less of a dichotomy in Chinese Buddhist culture, which values direct experience.
     Christian philosophy studies God to the exclusion of nature. A culture has difficulty accepting sexuality when nature and spirituality are divorced, or when (as in the West) sexuality is the only area where spontaneity is valued. East and West both value celibacy, "as if the knowledge of God were an alternative to the knowledge of woman." The celibate man thinks of himself as God's property as a woman is considered her husband's property.
     Nature appears blank only insofar as we appear blank to our self-observation; it appears rebellious only insofar as we think we rule it. Its purposelessness should not distress us. Animals do not despair, as they know they are part of nature. We are like limbs of nature's body.
     Increasingly, people hate material things. They value the endpoints of abstract goals instead of what they encounter along the way. Matter is appreciated only for its monetary value.
     Only churches, not the outdoors, make the author feel Christian. He cannot identify the otherworldly, governing Christian God with the creator of this spontaneously growing world.
     We idealize nature as tranquil because we've lost touch with it. It is full of suffering. The promise of eternal joy in heaven makes no sense because feelings are necessarily impermanent. We can accept our revulsion of suffering without trying to escape suffering, which only intensifies pain. Focusing on uterine contractions may reveal them as less unpleasant than they feel when focusing on an assumption that childbirth hurts.
     Omniscience means being an object of cognition even to oneself and thus having "no inside." Omnipotence means having no spontaneity and thus being creatively paralyzed.
     Our bodies and the natural world are simple, but our cognition is too clumsy to understand them easily. Complexity is a function of the instrument of observation. Our brains divide and select information but it is all part of a whole.
     To say that God or spirit is "formless" means not that it is blank or hazy, but that its spontaneity resists logical ordering.
     Self-control prevents moral lapses, but if self-control comes from God, we have to ask who controls God.
     God and an afterlife may exist, but it is suffering and illusion to grasp or wish for them. Consciousness survives in the sense that each new being feels like "I."
     Sex is part of life and can be morally good or bad. Men often train themselves to love particular women, instead of the entire female sex, by practicing courtly love or delayed ejaculation.
     When sex has no goal, touch is never merely preliminary. One should not be distracted by desire for orgasm, as one should not over-think breathing while meditating. Sex should not be thought of as an "act" of purpose or deliberation; it is best when allowed to happen spontaneously.

Alan Watts. Nature, Man, and Woman. (1958) New York: Vintage Books, 1991.

This summary was written in 2005, along with a series of other 500-word summaries of philosophy books, as an exercise in brevity.


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