As the environmental crisis accelerates, we can easily feel overwhelmed, but our feeling of powerlessness is partly due to a misunderstanding of the natural world. We tend to think of nature as a cathedral on fire, like Notre Dame engulfed in flames. But the living world is not a cathedral on fire – if it were, the battle would already be lost. The living world is itself a fire that reconstitutes itself continuously and creates countless forms of life as soon as we leave it the space and time to do so. So the problem we face today is not to stop the fire – rather, it is how to defend and rekindle the embers of life that are all around us. Drawing lessons from conservationist initiatives aimed at allowing the natural forces of forests to take over again through a process of free evolution, and from agro-ecological farming initiatives which make lands hospitable for wildlife, Baptiste Morizot shows how specific actions can release the prodigality of life, its jungle-like power to regenerate itself. Actions like these are possible because the power of the living world lies in its abundance and creativity: the biosphere is a living fire that covers the earth, and it can always start up again if we know how to defend and kindle its embers.
The ecological crisis is a very real crisis for the many species that face extinction, but it is also a crisis of sensibility – that is, a crisis in our relationships with other living beings. We have grown accustomed to treating other living beings as the material backdrop for the drama of human life: the animal world is regarded as part of ‘nature’, juxtaposed to the world of human beings who pursue their aims independently of other species. Baptiste Morizot argues that the time has come for us to jettison this nature─human dualism and rethink our relationships with other living beings. Animals are not part of a separate, natural world: they are cohabitants of the Earth, with whom we share a common ancestry, the enigma of being alive and the responsibility of living decent lives together. By accepting our identity as living beings and reconnecting with our own animal nature, we can begin to change our relationships with other animals, seeing them not as inferior lifeforms but as living creatures who have different ways of being alive. This powerful plea for a new understanding of our relationships with other animals will be of great interest to anyone concerned about the ecological crisis and the future of different species, including our own.
From the forests of Yellowstone to the steppes of the Haut-Var, the French philosopher and environmentalist Baptiste Morizot invites us to develop a different relationship to nature: to become detectives of nature and to follow the footprints of the many wonderful and extraordinary animals with which we share the Earth. By deciphering and interpreting an animal’s footprints and other signs, we gradually discover not only which animal it is, but the animal’s motives too. Through this kind of ‘philosophical tracking’, we come to see the world from the animal’s point of view, to learn to live in this world from the perspective of another species. We begin to let go of our anthropocentric point of view and to recapture the kind of perspective that our ancestors once had when they had no choice but to adopt an animal point of view if they wanted to survive. In short, by following animal trails, we learn how to pay increased attention to the living world around us and how to cohabit this world with others, thereby enriching our understanding of other species, of the world we share with them and of ourselves.
From the forests of Yellowstone to the steppes of the Haut-Var, the French philosopher and environmentalist Baptiste Morizot invites us to develop a different relationship to nature: to become detectives of nature and to follow the footprints of the many wonderful and extraordinary animals with which we share the Earth. By deciphering and interpreting an animal’s footprints and other signs, we gradually discover not only which animal it is, but the animal’s motives too. Through this kind of ‘philosophical tracking’, we come to see the world from the animal’s point of view, to learn to live in this world from the perspective of another species. We begin to let go of our anthropocentric point of view and to recapture the kind of perspective that our ancestors once had when they had no choice but to adopt an animal point of view if they wanted to survive. In short, by following animal trails, we learn how to pay increased attention to the living world around us and how to cohabit this world with others, thereby enriching our understanding of other species, of the world we share with them and of ourselves.
As the environmental crisis accelerates, we can easily feel overwhelmed, but our feeling of powerlessness is partly due to a misunderstanding of the natural world. We tend to think of nature as a cathedral on fire, like Notre Dame engulfed in flames. But the living world is not a cathedral on fire – if it were, the battle would already be lost. The living world is itself a fire that reconstitutes itself continuously and creates countless forms of life as soon as we leave it the space and time to do so. So the problem we face today is not to stop the fire – rather, it is how to defend and rekindle the embers of life that are all around us. Drawing lessons from conservationist initiatives aimed at allowing the natural forces of forests to take over again through a process of free evolution, and from agro-ecological farming initiatives which make lands hospitable for wildlife, Baptiste Morizot shows how specific actions can release the prodigality of life, its jungle-like power to regenerate itself. Actions like these are possible because the power of the living world lies in its abundance and creativity: the biosphere is a living fire that covers the earth, and it can always start up again if we know how to defend and kindle its embers.
Jean-Baptiste Du Bos’ Critical Reflections on Poetry and Painting, first published in French in 1719, is one of the seminal works of modern aesthetics. Du Bos rejected the seventeenth-century view that works of art are assessed by reason. Instead, he believed, audience members have sentiments in response to artworks. Their sentiments are fainter versions of those they would feel in response to actually seeing what the work of art imitates. Du Bos was influenced by John Locke’s empiricism and, in turn, had a major impact on virtually every major eighteenth-century contributor to philosophy of art, including Voltaire, Montesquieu, Diderot, Rousseau, Herder, Lessing, Mendelssohn, Kames, Gerard, and Hume. This is the first modern, annotated and scholarly edition of the Critical Reflections in any language.
2018 Dwight L. Smith (ABC-CLIO) Award from the Western History Association A Fur Trader on the Upper Missouri offers the first annotated scholarly edition of Jean-Baptiste Truteau’s journal of his voyage on the Missouri River in the central and northern Plains from 1794 to 1796 and of his description of the upper Missouri. This fully modern and magisterial edition of this essential journal surpasses all previous editions in assisting scholars and general readers in understanding Truteau’s travels and encounters with the numerous Native peoples of the region, including the Arikaras, Cheyennes, Lakotas-Dakotas-Nakotas, Omahas, and Pawnees. Truteau’s writings constitute the very foundation to our understanding of the late eighteenth-century fur trade in the region immediately preceding the expedition of Meriwether Lewis and William Clark commissioned by President Thomas Jefferson in 1803. An unparalleled primary source for its descriptions of Native American tribal customs, beliefs, rituals, material culture, and physical appearances, A Fur Trader on the Upper Missouri will be a classic among scholars, students, and general readers alike. Along with this new translation by Mildred Mott Wedel, Raymond J. DeMallie, and Robert Vézina, which includes facing French-English pages, the editors shed new light on Truteau’s description of the upper Missouri and acknowledge his journal as the foremost account of Native peoples and the fur trade during the eighteenth century. Vézina’s essay on the language used and his glossary of voyageur French also provide unique insight into the language of an educated French Canadian fur trader.
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