Showing posts with label Philosophy. Show all posts
Showing posts with label Philosophy. Show all posts

Tuesday, 11 May 2021

Insatiable

About five years ago I came across the painting 'Insatiable' by Theodore Bolha and Chris Davis. 

It graces the cover of 'Climate Change, Capitalism and Corporations: Processes of Creative Self-Destruction’ by C. Wright and D. Nyberg (Cambridge University Press, 2015). 

This painting sums up the reason I do what I do, and sums up what I want to say to the people of today and of the future. 

It speaks to me - as I believe it speaks to anyone who has a heart.


The ecological crisis is a profound crisis of meaning and value. 

Dealing with it is the greatest task of our time. 

Sunday, 10 May 2020

Ferment

The garden is - as ever - a wealth of life: a ferment of greenery and flies, birds and song, sunlight patterns on leaves: myriad changes in which each moment is entirely and absolutely different from any other in the world's story. 

Here is my key point: the ceaseless difference at the core of existence: the ever-new.



Were there ever to be a recurrence it would surely signal the end of this world. 

There are repeat elements, for instance the nodding of a branch in the wind, the structure of the song-thrush's call, the form of a daisy flower. But this all happens within the frame of the phenomenal present, which is a process of ceaseless self-differentiation. Every instant is utterly new in detail, unrepeatable.

Sunday, 25 September 2016

Out on the heath

Out on the heath, low September sunlight and a warm, southerly wind over close-cropped turf and bristly gorse bushes. There are paths worn by dog walkers.

The heath is a place I read nature's stories: of rabbits and heather, sand wasps and moths, reindeer lichen and sundry, tough grasses.

The sands and flints below ground have their stories too; so does the ancient river terrace they belong to. One could imagine the life story of each and every stone. Of course, stones are not living things, but how else to describe their individual histories?

A spaniel is running over the heath, as though driven – tongue lolling, galloping, ranging to and fro, panting over hummocks and hollows. Driven by its own hyperactive, doggish lifeworld of smells and impulses.
























Rabbits are burrowing here, unearthing reams of sandy soil. They nibble clumps of heather and turn them into green pads. They scent-mark anthills with small marbles of brown dung. This is their lifeworld too.





















.
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I stray into some woodland. A goldfich sings from the top of a birch tree, a brief twitter from a sunlit summit, hidden from sight.

Then for a fleeting moment I perceive the world as it shines in the eyes of six year-old boy. He has been given a collection of old cigarette cards called ‘British Birds’; he studies them intently, trying to spell out their names. The pictures are icons; the words are puzzles - both holding a key to the world. Taking both in his imagination, he ranges out into the garden and woodland beyond it looking for birds, driven by joyous curiosity. This is his boyish, hunter's lifeworld.


The man who gave him the cards had no idea quite how far this gift would run, how far the joy would travel down the years.

Wednesday, 21 September 2016

I dunno - it just happens




How can a wasp fly?

The question is a 'how' question, asking about means and mechanisms. One answer would be to explain about wings and muscles, body fluids, centres of equilibrium, the physics of aerodynamics, and so forth. These biological and physical explanations are ones many people can agree on, although they do not explain how a wasp, in-itself, is able to fly.

How can I lift my legs to walk? Once again, I can give physico-chemical explanations involving, muscles, energy, etc. However, they do not explain how I - me in-myself - am able to lift my legs and walk.  

Those scientific explanations represent a 'view from nowhere', a universalised and objectifying perspective. That is valid, as far as it goes, but it is not able to explain my experience of walking. For the act of walking or running is something directly experienced by me, and this experience is prior to, and underlies, my experience of walking understood as scientific information.

I have lifeworld information given by experience that is prior to the world understood as objectivised information.

How can I lift my legs to walk? "I dunno - it just happens!" If I am unsatisfied with that answer I now have to start investigating my experience of myself as agent. This will yield a different kind of explanation of how I am able to move my legs purposefully in order to walk.

One thing's for sure: I know that I am embodied will-to-walk.

Saturday, 27 August 2016

Mice and men

Today I found a nest of wool and leaves containing six baby mice; they fell out of a box when I was emptying out my shed. If I were a dog or cat I would have eaten them straightaway. If I were the mouse-mother I would carefully have gathered them up and stashed them somewhere safe. Being myself, I studied them for a while; I felt pity for them; I found them attractive in a soft, velvety way; I dealt with them with a stick because I do not want more mice wrecking my storage boxes.

This episode has prompted some clear thinking about morality. What follows is an attempt to consider this subject in a fresh way, taking inspiration from Husserl's concept of intersubjectivity and Lifeworld, Bateson's systems theory, Von Uexkull's Umwelt theory and Schopenhauer's philosophy of will.

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1) All human actions have moral value because they are enacted in a transpersonal (transsubjective) dimension. All actions impact on the world, including the lifeworlds of other beings.There is no such thing as a purely private action.

2) Whether the actions are considered to be morally 'good' or 'bad' depends on the outcome, not the motive. Motive is determined by personal character, which is a given. Morality is thus about outcomes and not motives.

3) The driver of all action is the organic Will to Life of the individual. The expression or enaction of this Will is determined by the participation of this individual in their transpersonal (social / ecological) context, which supplies information feedback. Other individuals (human or non-human) are maximising the expression of their respective Wills, either competing with or collaborating with their neighbours. The result is contested or participatory trophic action-space, with feedback loops tending to facilitate or to limit/sanction behavioural expression.

4) Moral value (meaning) is assigned by participants to incidental actions producing outcomes in their lifeworlds. All actions are interpreted by and signify to some person or some living thing; they have causal impact on lifeworlds.

5) All outcomes are in-themselves morally 'good' as well as 'bad'. Absolute good or bad is an idea, but nothing more. Assignment of moral value (i.e. place on the moral spectrum) relates to the context in which the outcome happens. Context is an open, layered system. A morally 'good' outcome at one systemic level may have a morally 'bad' outcome at another level or on the same level. Moral value is assigned to the outcome by fellow participants in the transpersonal dimension. The individual is not in a position to say whether their actions are morally 'good' or 'bad' except through a) direct feedback from contextual participants, or b) introjected feedback.

6) We pay attention to the various implications of our actions (ends as well as means) on as many levels as possible. That is morality in action. We provide feedback about the outcomes of the actions of others as they impact on our lifeworld. That is also morality in action.

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My introjected feedback tells me I lack compassion. I suppose my fellow humans might tell me the same. The mouse-mother is not in a position to give me feedback about her reaction. Tonight a scavenging animal will probably find their bodies in the hedge where I chucked them; it will make them its own. A morally 'bad' outcome may have a morally 'good' outcome. This is the dance of creation and destruction, destruction and creation...

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Some interesting reading
* Simpson, B, Willer, R, and Harrell, A, 2017: The Enforcement of Moral Boundaries Promotes Cooperation and Prosocial Behavior in Groups; Nature Scientific Reparts 7, Online Article 42844.

Tuesday, 9 February 2016

In the South Downs

4-1-2016

I do not know the South Downs, but my visit to Petersfield last week was drawn into their power. They looked grey and brooding in the mizzling weather blowing up from the south.

Locals must be familiar with these hills and the bulk that forms a backdrop to their lives: southwards towards Burriton, westwards to Ramsdean, northwards to Steep. They frame all views except eastward, into Sussex, where the Weald lies.

The hills are chalk; their summits are mostly bare and their slopes are mostly wooded. In past centuries they would have been given over to sheep, with flocks crossing the downland turf. The Downs remain but sheep and downland are mostly a memory now, as arable or tree plantations have taken over. What would the poet Edward Thomas have made of this? He lived at Steep; he walked these hills, knew their paths and people; he digested what he saw and felt, he distilled it into his ungainly yet ecstatic, wild yet thoughtful writing, in which the character of nature is blended with his own troubled soul. He chronicled the pre-War world just before it crumbled. He wrote a book 'The South Country' and filled it with his response to the Downs.

My friend Jonathan runs a sawmill near Butser Hill. He manages Whitelands Wood, with its modern stands of ash and western red cedar climbing the northern flanks of the hill. He nurtures a few ancient yew trees in clearings. He delights in the wood's biodiversity. Old man's beard scrambles along the fences and up the trees; Roman snails still live in the rough chalky soil. Otherwise there are few traces of the ancient downland visible on old maps and which developed here since the Bronze Age. Constant grazing is just not practical. Times have changed.

Buried path - a former downland trackway, with flints and mosses underfoot

On Tuesday Jonathan and I drove to the Shepherd's Church at Didling, with his son Bede and grey, shaggy lurcher Beaumont for company. The chalk escarpment runs east-west here, fronted by a dark ribbon of woodland; its summits are green and bare. The church stands alone, surrounded by fields and is reached by a farm track, which becomes a footpath that continues towards Didling Hill. We paid our respects to this ancient shrine before walking on, with Beaumont trotting along in a universe of smells. The day was patchy sunlight with passing clouds. I became absorbed by the hill's wooded presence as we climbed towards it. Edward Thomas's words were flickering through my thoughts: old man's beard, 'that  hoar-green feathery herb' and how the scent of its shrivelled seed heads evoked unplaceable memories; the shell of 'a little snail bleached in the grass, chips of flint and mite of chalk'; the badger, 'that most ancient Briton of English beasts', dug from his sett and given to the hounds in a dark combe with 'sliding chalk by beech and yew and perishing juniper'.

We passed a chalk pit; we entered the wood.

The world changed - ash and yew crowding around us. Deprived of grassy cover, the topsoil showed bare flint and chalk in the gloom beneath the trees, which the deer had browsed into a canopy just below head height. Brown and white earth from a badger's sett was mounded up between the roots of a large ash. A pile of yew seeds in various stages of decomposition marked a vole's winter feasting place. Beaumont was in his element, alert, alive and questing. We diverged from the path a bit, exploring tree bark with a forester's eye, reading the past written into its hard, rumpled textures. Jonathan noticed a scatter of prehistoric flint knapping debris underfoot, white shards glowing in tree shade - they would have been hidden by an overgrowth of turf had this been open downland. In places I found my feet struggling to grip on the sloping soil, the sliding chalk.




The old world of the downs finds shelter beneath the trees. Here, we move into a different, set-aside space on a north-facing scarp too steep for farming. Root and tree, teeth and fur, flint and bone; the smell of earth and vegetable decay; animal trails, invisible. The elder world seems closer here, with Thomas's sturdy footsteps close behind us and the whisper of corduroy as he walks past, struggling with his thoughts. He has a weekend's leave from the Army; he is walking to clear his head, clear the turbulence of a homecoming to his wife Helen and their three clamouring children ten miles way in the cottage at Steep. They only remember him as he was before he enlisted. He is walking to find the words he needs, to encounter places where his own nature can do its work of healing; he strides out to forget everything on earth 'except that it is lovelier than any mysteries'. He sees a fallow deer as it watches him under the trees; it stamps then runs. He finds himself alone.

We turned and left the wood.We hadn't even reached its upper margins, where open skies and downland begin - I don't know why: I would have relished a summit view. For some reason the wood had been enough, a saturation. Beaumont trotted on across the reseeded grass ley, indifferent to its green monoculture.

Meaning flourishes in spots of diversity in the landscape, like a 13th century flint church, a pile of yew seeds between the roots of a tree, or the smell of a badger.

Such things are worth walking to find.



Edward Thomas

Sunday, 10 August 2014

Rock Samphire

2nd August 2014

A warm, boisterous wind is pushing me around today on Bigbury beach, south Devon. I am here with family enjoying the wide expanse of sand and sparkling sea. Rough, slaty cliffs make a backdrop to the beach, and their rocky outcrops provide a choice of sheltered places for setting out a picnic.




The rocks and pebbles are a galaxy of subtle pinks, greens and grey slates of Lower Devonian age, classified by geologists as belonging to the Meadfoot Beds. They have been polished smooth in the zone below the tideline, but remain sharp and pitted by salt spray weathering above it. The bedding of the rock is almost vertical, being evidence of severe folding after it was deposited. Up in the cliff, the bedding has been further distorted in places by frost action during the Ice Age, shattering and remobilising it into interesting patterns.

























The sea is working a further transformation on the slates, steadily recycling them into pink, green and grey sand. This will, in turn, feed the formation of other rocks - on multi million-year timescales.























Up on the cliff, tiny roots are also doing their part in breaking up the slate. Pale green patches of Rock Samphire (Crithmum maritimum) are growing in any places where their roots can penetrate. They have sought out joint planes in the rock, where rainwater is concentrated and a rudimentary soil has formed. The result is a pattern of hanging gardens scaling the rock face, with neat rows planted by nature.

















































Rock Samphire gives me a pang of nostalgia for southern skies. It looks as though it belongs - as it essentially does - to the Mediterranean world; it is found along warm coasts from the Black Sea to Atlantic Europe. It has a pleasant, aniseedy smell which reminds me of fennel and the holiday aroma of ouzo and pastis; they call it 'sea fennel' in Latin countries [1]. Its fleshy, drought-resistant leaves look good to eat, but reportedly taste like 'a mixture of celery and kerosene' [2]. I suspect this may be an effect of the phenolic and tannic phytochemicals it contains [3].

Rock Samphire has evolved to exploit this rocky niche; I can't see any other plants competing to occupy this bit of uncomfortable, salt-blasted, sun-baked habitat. It is triumphantly doing what it is best at. 
Every plant expresses the special will of its species, and says something that cannot be expressed in any other language. [4]
Schopenhauer's thought leads me to new insights. Living things may be seen as verbal forms as well as nouns. They are dynamic doers and effectors. Crithmum maritimum does what it does - says what it says - according to the deployment of its genetic programming. It 'crithmums' at the genus level, and 'maritimums' at the species level. We can see it as a kind of selfhood - deploying life-seeking information specific to its own kind, existing and acting in the service of maintaining and reproducing itself. If Rock Samphire tastes like ‘celery and kerosene’ that is because it needs phytochemicals to defend itself from being eaten where it stands.



Here, I find Crithmum maritimum growing in rocky clefts. As a species, it is bound to its particular ecological niche, and as individuals these plants are bound to their clefts. They are constrained to make the best of their circumstances, and as individual plants fixed to the soil in which they are rooted (for better or worse) they can only transcend them through effective reproduction strategies. I reckon plants are absolute, blind optimists: they must wait for their environment to bring them what they need. By contrast, animals can move around and seek better circumstances, mate with whomsoever they will, but as a consequence they are naturally prey to the ceaseless, questing dissatisfaction which Schopenhauer identifies as their existential condition of all living things, and which the most conscious beings experience most acutely [5]. Psychologically, I reckon the more conscious an animal is the more capacity it has for pessimism as well as pleasure. Animals in zoos may mope or go mad [6].  

I am an example of the most mentally complex species present on Bigbury beach today - a human being. As an animal, I can exercise existential freedoms that are denied to Rock Samphire. I am able to make choices about where to lay my towel down on the beach or what food to eat. Like a dog I can choose where to dig a hole in the sand, or like a herring gull I can think how best to tackle a picnic hamper.



The onshore breeze is strengthening as the afternoon wears on. As an animal I am free to decide many things for myself - I can change my circumstances.

I think it's time to put on a pullover and fetch an ice cream from a café a few hundred yards away.

My innate pessimism tells me the café is sure to be closed by the time I get there.


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References

[1] - Crithmum maritimum L. Gardening in mediterranean climates worldwide. Online at: http://www.gimcw.org/plants/Crithmum.maritimum.cfm [accessed August 2014]
[2] - Crithmum maritimum L. Plants for a Future. Online at: http://www.pfaf.org/user/Plant.aspx?LatinName=Crithmum+maritimum [accessed August 2014]
[3] - Houta, O, Akrout A & Amri, H (2011): Phenolic amounts, antioxidant and antimicrobial potential of Crithmum maritimum cultivated in Tunisian arid zones; Planta Medica 77. Online at: https://www.thieme-connect.com/products/ejournals/abstract/10.1055/s-0031-1282826 [accessed August 2014]
[4] - Schopenhauer, A (1969): The World as Will & Representation; Book 1, chap.28. Dover Books. 
[5] - Schopenhauer, ibid; chap.56.
[6] - Masson, G  (1996): When Elephants Weep: The emotional lives of animals; Vintage Books.


Saturday, 24 May 2014

Boxstone

East Beach at Bawdsey, Suffolk - 7th November 2013

A brown lump of sandstone, easily overlooked on the beach. The ghost of a shell impression draws my eye. 

A boxstone. This is the first one I've ever found with a fossil in it. Looking closely, I see that the sea has abraded the shell's outlines, though the margins have survived better than the rest. It should be possible to identify it.





















Boxstones are witnesses of a vanished world. They are all that remains of a lost geological stratum in Suffolk called the Trimley Sands, although deposits of similar age are still present across the sea in Belgium and other parts of Europe. Boxstones are nodules of phosphate-rich sandstone which may contain shell fossils and - if you are lucky - bones and teeth. Most are thought to date from the late Miocene period, perhaps 5.5 million years ago. Later, when the Pliocene sea swept over Suffolk and deposited the Coralline Crag and Red Crag (4.4 to 2.5 million years ago) it eroded some pre-existing marine beds. So earlier material got reworked into later deposits, which are - in their turn - being eroded today. The boxstone material at Bawdsey is coming from the base of the Red Crag strata in local cliffs and perhaps offshore.

Red Crag sands at Bawdsey Cliff, September 2013.
Introduced holm oak, tamarisk and silver ragwort give the cliffs an exotic, Mediterranean aspect.


The Red Crag Basement Bed at East Lane Beach, Bawdsey.
There is a boxstone in the centre of the photo. The dark brown pebbles are phosphatic mudstone.

The boxstone in my hand is a key for researching and imagining what England was like in late Miocene times. "Strata of Miocene age are very rare in Britain and none are preserved in the district".[2] Resurrecting this period will be like piecing together a jigsaw picture where most of the pieces are missing. 

Also, this battered lump of rock definitely has a numinous aura for me. Hopefully I may come to understand why I think it is worth writing about.



There are a few Miocene deposits surviving in Britain, but only preserved in scattered pockets and cavities. Sands and clays have been found at the bottom of karstic sink holes at Brassington in the Peak District of Derbyshire. Blocks of fossiliferous sandstone have been found in solution pipes in Chalk bedrock at Lenham in Kent. Further afield, fossil-rich deposits in hollows in limestone at Hollymount in Ireland have been tentatively dated to the Miocene or early Pliocene. So little has survived because this period was one of crustal uplift in Britain, and erosion was active, while the North Sea was a subsiding basin area.[2] Much of Suffolk then lay beneath the waves, on the western margins of the North Sea. 

My boxstone shell's habitat was evidently a sandy one, given its sandstone matrix. Some of this sand must have been washed into the sea from rivers streaming off the English land-mass, although mineral studies suggest that sediment may also have come from metamorphic rocks in the Ardennes region of Belgium.[4] The sandstone then became solidified on the sandy sea bed, along with its enclosed fossil. Deposits of a similar age have survived at Deurne in Belgium, and contain fossil shells, shark and whale bones.[5]

Two parts of a Miocene Plesiocetus whale skeleton from the 
Deurne Sand Member at Antwerp, Belgium (Bosselaers et al 2004)

What was life like onshore in late Miocene times? The Brassington deposits contain an assemblage of plant fossils which can be used to reconstruct the climate. They suggest that the mean annual temperature was about 16ºC; by way of comparison, Suffolk today has a mean of 10ºC while Madrid has 15ºC. So we are talking about a period of warmer climate, before the general cooling trend which took place after 2 million years ago which ushered in the successive ice ages of the Pleistocene. The list of species seems to have more in common with an Asian forest garden than an English woodland. My imagination goes travelling. Exotics include Cedrus (cedar), Tsuga  (hemlock), Liquidambar (sweetgum), Sciadopitys (Japanese umbrella-pine), Symplocos (sweeleaf) and Cryptomeria (Japanese cedar). The forests of Derbyshire must have been richly aromatic places. There are also more familiar British trees such as alder, spruce and hazel. The ground flora includes mosses, ferns, herbs and grasses. The salt-tolerant herbs Armeria (sea thrift) and Limonium (sea lavender) suggest the sea may not have been far away. Given that the Brassington site is now some 330 m (1082 ft) above sea level, this indicates how much crustal uplift may have taken place here over the last 5 million years.[6] Brassington shows just how much difference five million years has made to the geography of Britain. 

Leaves of Liquidambar, from the Pliocene Forest Project, Sutton, Suffolk.

A few boxstones contain mammal fossils. As one would expect, marine mammals are most often represented, for example the sea cow Halitherium, the beaked whale Mesoplodon and the sperm whales Hoplocetus and Scaldicetus. A handful of land mammal specimens have been found, their bones and teeth presumably washed out to the sea. These include the elephant-like Mastodon, the ancestral pig Sus palaeochoerus and the mustelid Pannonictis.[7]

If we want to expand this meagre evidence for land life we can turn to the fascinating Dorn-Dürkheim site in Germany, dated about 8 million years ago. Fossils have been recovered from mud in an abandoned meander of the early Rhine. A wealth of over 80 mammal species have been identified, and looking through the list of them I have a sense of a modern zoo fauna seen through the distorting mirror of time and change. The mastodon Anancus roamed the forest, along with the hornless rhinoceros Aceratherium, the horse Hipparion, the dirk-toothed cat Machairodus, the bear Ursavus and the deer Procapreolus.[8] These are all extinct genera, but some Miocene mammal types have survived pretty much unchanged to the present day. I even have one of them living in my garden, the muntjac deer, which has same the long canine teeth and prong-like horns of its ancestors from Dorn-Dürkheim. It is a native of Asia which has been introduced here and has unwittingly recovered old ground in Europe. Other Miocene descendants are living today in warmer parts of the world, where they found refuge during the cold phases of the Pleistocene or remained living in secure habitats. An example is the white rhinoceros Cerathotherium simum from Africa, closely related to the Miocene species C.neumayri from subtropical Greece.[9] Other examples are the raccoon dog Nyctereutes (a native of the Far East) and the tapir Tapirus (south-east Asia and south America). These animals remind me of the currents of evolution that flow through our present day wildlife, and which have their sources in the exotic, warmer world of the late Neogene period of Earth history. As for us, are we not the descendants of Miocene apes?   

A late Miocene scene at Dorn-Dürkheim
This is an artist’s impression of how life and palaeoenvironment may have been during the late Miocene (specifically the Turolian mammal stage). A small tributary of the early Rhine meanders through a rather flat landscape covered with patches of woods and savannah. In the foreground, beavers have dammed the creek creating a small pond that stimulated a group of deinotheres to take a refreshing bath. While two chalicotheres are feeding on leaves and fruits, a group of deer is searching for shelter in the shade of trees. In the middle on the right side, a small herd of hipparions is fleeing, whereas on the far left some mastodonts are crossing a meadow. Above the deinotheres a dwarf tapir is approaching the creek, while on the right side above the hipparions a gathering of carnivores is feeding on a carcass. Painting by Wolfgang Weber. Image courtesy 
Franzen et al. 2013.
















A Miocene scene by Mauricio Anton, showing the mastodont Gomphotherium
and the rhino Aceratherium in a Spanish landscape. 
From the book Madrid antes del Hombre 
by Jorge Morales and illustrated by Mauricio Anton (Comunidad De Madrid, 2010). 

I've done some research, and I think my boxstone fossil is an example of the extinct clam Glycymeris obovata ringelii (a common Boxstone bivalve), or perhaps the extinct cockle Laevicardium decorticatum. It lived and died on the seabed of the North Sea, in a moment of time well beyond human memory, even before the dawn of human awareness. Perhaps the Miocene is a metaphor for an Eden-like world before the mythical Fall of Man. If so, the present Anthropocene epoch is a bitter confirmation of that Fall, as human beings para-consciously consume and abuse ever more of the world's resources. Also, perhaps my boxstone fossil reminds me obscurely of life before the dawn of my own awareness. Hence its numinous power.

Exploring this fossil's world has put me in touch with a continuum of genetic memory streaming through the world of plants and animals from the Miocene into the present. It reminds me of the biodiverse richness of the tropical parts of our planet, now threatened as never before. It reminds me of the tides of change operating on million-year timescales, transforming species and environments but also conserving elements of them. It reminds me of the fragile bubble of my own animal awareness and genetic identity which is floating - for a moment in time - on the surface of the Earth, yet part of an ancient continuum of being. In this I am no different from a mollusc which was alive 5.5 million years ago - or one alive today.


Glycymeris glycymeris - a living example of the genus.
Photo by Philippe Le Granché, courtesy DORIS database.  
https://doris.ffessm.fr/Especes/Glycymeris-glycymeris-
Amande-de-mer-commune-1802/





References

[1] - Balson, P (1990): 'The Trimley Sands': a former marine Neogene deposit from eastern England; Tertiary Research, vol.11.

[2] - Mathers, SJ et al (2007): Geology of the Ipswich District. A brief explanation of the geological map Sheet 207 Ipswich; British Geological Survey, Keyworth.
[3] - Jones, RL and Keen, DH (1993): Pleistocene Environments of the British Isles; Chapman and Hall.
[4] - Boswell, PGH (1928): The Geology of the Country around Woodbridge, Felixstowe and Orford; HMSO.
[5] - Bosselaers, M et al (2004): Geology & Palaeontology of a temporary exposure of the late Miocene Deurne Sand Member in Antwerpen (N. Belgium); Geologica Belgica 7.
[6] - Pound, MJ et al (2012): The palynostratigraphy of the Brassington Formation (Upper Miocene) of the southern Pennines, Central England; Palynology 36.1. See http://www.researchgate.net/publication/241723710_The_palynostratigraphy_of_the_Brassington_Formation_(Upper_Miocene)_of_the_southern_Penninescentral_England. [accessed May 2014].
[7] - Spencer, HEP (1970): The Early Pleistocene. The Crag Epochs and their Mammals; Transactions of the Suffolk Naturalists' Society, vol.15, pt.4.
[8] - Franzen, JL et al (2013): Palaeobiodiversity, palaeoecology, palaeobiogeography and biochronology of Dorn-Dürkheim 1—a summary; Palaeobiodiversity and Palaeoenvironments, Vol.93, no.2. See http://link.springer.com/article/10.1007%2Fs12549-013-0120-1.
[9] - Agusti, J & Anton, M (2002): Mammoths, Sabertooths and Hominids - 65 million years of mammalian evolution in Europe; Columbia University Press.


Tuesday, 24 December 2013

A snowflake

Image by Alexey Kljatov
courtesy 
http://www.demilked.com/macro-snowflakes-diy-camera-alexey-kljatov/

I see something beautiful here which draws my thoughts as well as my senses. Looking into the pattern makes me realise that what we are seeing here is the perceptible expression of water's invisible power (ability? potential?) to structure itself in a certain way when temperature drops below zero deg C. I'm having difficulty finding the words here.

Reading into such patterning, we understand that  everything in the world - at its root, core or kernel - whether living or non-living -  is patterned, and there is something which makes it so. We can see the results expressed in the world of perceptible phenomena, although we cannot directly examine whatever it is that generated it. We just see its effects.

This is the core of Schopenhauer's philosophical distinction between the Phenomenon and the Noumenon. The one is the perceptible representation of the other. He says the Noumenon is the 'Will to Life', and if so a crystal shares this noumenal will or energy as much as a leaf, a beetle - or me.

To explain such patterning in nature people may fall back on analogies with particularly human abilities of intricate creation and fabrication, suggesting it betrays the hand of a supernatural, transcendent fabricator - a Creator. They colour the workings of the Universe with human attributes. Plato suggested that nature followed transcendent templates called 'Forms' or 'Ideas' which existed in an imperceptible, transcendent, ideal reality. The world of phenomena (substantial, perceptible things) was just a pale shadow of these Forms. Thus Plato makes a conceptual separation between Form and Substance, Pattern and Material. However our perception of phenomena does not make such separations: we experience them through our five senses and translate them into a holistic and meaningful synthesis. We are the creators of our perceptions.

Physicists point to inherent mathematical properties in matter and material processes which make patterning a fact of the Universe. Snowflake patterns can be expressed as mathematical equations. Liquids have a tendency to flow in meandering patterns, whether on Earth or on Mars, and these too can be expressed as mathematical equations. I suspect that only mathematicians can fully experience phenomena in this way.

Perhaps it must be left to ordinary human experience to appreciate, and to the arts to reveal, the obscure - yet strongly felt - meanings that are inherent in nature's patterning. Schopenhauer would say they are generated by the 'Will to Life' as it is manifests itself in the Universe. The beauty of snowflakes points into the creative heart of physis, of nature itself - uniquely perceived and wondered at by humans.

Friday, 8 November 2013

Clouds

7-11-2013

Clouds...

Cauliflowers?

Clouds don't fit easily into words. All we have is metaphors, and what we see in the sky's vapour to go on.

A fallstreak hole at Brome, near Eye, Suffolk, UK; 2007

We may talk of 'complexions' of cloud, perhaps, searching for words to evoke their subtleties. We may identify them as fragments, rags or shreds, or see them as cumulative entities like masses or mounds, or even cauliflowers.

Back-lit cumulonimbus near Hoxne, Suffolk, UK; Nov. 2013.

I first heard Stravinsky's 'Rite of Spring' when I was 18. I was thunder-struck. The record cost £0.50 from a charity shop. A new world of musical energy unfolded from its dark grooves. I particularly remember one day in my 21st year, stacking hay bales on a hill at my mother's farm in Devon. I watched cloud castles towering up in the west, beyond the upland bulk of Dartmoor and tracking towards me in the hot summer air. They trailed shadows across the rounded contours of the South Hams landscape, its hazy patchwork of woods and fields. That was when the music in my head took external form; I can still hear its shape and relive the whole atavistic ballet of that summer's rolling cloudscape.

Perhaps our daily selves never really see clouds; we just see bits of them, the bit that takes our fancy: the camel, weasel or whale that speaks to us out of the fog (as Shakepeare's Hamlet put it), or perhaps we respond to the epic in their forms. Faced with their mad diversity, we taxonomise them - however poetically in Latin - into mental categories: Stratocumulus stratiformis perlucidus,we say, or Cirrus fibratus intortus. As with every phenomenon, the essence of clouds eludes us in words - for essence is about identity and identity is about difference, and clouds are 'process' made visible.

Faced with their nebulous beauty, we name them, but perhaps the best we can ever do is to turn them into paintings or music - or philosophy.

Tracking stratocumulus castellanus near Hoxne, Suffolk, UK; Nov. 2013.
Listen to JS Bach: 
St. Matthew Passion (BWV 244); No. 47 - Aria: 'Erbarme dich, mein Gott'
- https://www.youtube.com/watch?v=BBeXF_lnj_M -

For Arthur Schopenhauer, clouds are a metaphor for understanding a truth about existence (see 'The World as Will & Representation' Book 1, chapter 35). Like river water or ice patterns on a window pane, the cloud shapes we see are representations of essential forces which take phenomenal shape in the moment: the atmosphere's passing variations in temperature, pressure and humidity made visible and 'objectified' and thus nameable. Schopenhauer invites us to look through such natural phenomena towards the invisible generative forces and energies (what he calls 'will') that they represent. He also invites us to look inwards and understand the cloudy nature of our own 'Will to Life', its forces and energies, made manifest through our selves considered as phenomena.

Stravinsky's 'Rite of Spring' taps into the cloudy realm of our own dark matter.

Cumulonimbus tracking over the North Sea, Shingle Street, Suffolk, UK; Oct. 2013

Monday, 17 September 2012

Living lightly


She arrives when I am on the terrace eating lunch outdoors: a flicker of movement among the plant pots, a sally then a quick dash for cover with a rustle of leaves.

She is fearless and fearful in equal measure: sudden in her activities, opportunistic in her adventures, reticent in her habits.

Her coat is a rich chestnut brown; her eyes are little beads of vigilance.

The terrace must seem as wide as a playing field for her: an open heath carpeted with moss and shaded by groups of tall, thin trees, the vervain plants growing there. Looking up, she will see the last of their mauve flowers burning out like high fuses overhead, the final glow of summer.

I know nothing of her home. I imagine a chamber full of dry grass and leaves, perhaps down the hole of the storm-water drain, a tunnel floored with dark alluvium, but surely prone to regular flooding. Perhaps she lives more securely up in the eaves, only a short, two-metre climb away. I hear sounds up there some evenings.

I throw hazel nuts towards her. These are hard balls of future food to be stored, not eaten. She stocks some of them in a red earthenware tower, a length of old field drain standing end-up beside the house wall; she disappears down it then reappears a moment later, empty handed. I have no idea how many she has stocked in there; I hesitate before disturbing her projects.

Sometimes she sits watching me, the terrible giant in her world, but when I get up and move around or shift her landmarks - pots, ornaments and plants - she's gone.

I can see the power that I - a human - might have over her. It is quite disturbing. I have the power to share food with, rearrange the living space - or even end the life of - a bank vole.

Surely ethics has its origin in an awareness of the power we might have in the life-world of an Other.



Sunday, 17 June 2012

Everything

"Everything we think we know about the world is a model".

          - Donella H. Meadows: 'Thinking in Systems: A Primer' (Routledge; 2009)

Friday, 15 June 2012

Subject-Object

I am seated outside my front door in the sunlight, reading.
"Our most immediate experience of things... is necessarily an experience of reciprocal encounter - of tension, communication and commingling". (1)
I glance up suddenly, aware of being observed. A grey squirrel is draped along the ridge of the roof, warming itself in the sun, watching me. I give a low whistle; its head is quizzically raised for a moment.

Awareness is aware of me.

Bacon
"Only by affirming the animateness of perceived things do we allow our words to emerge directly from the depths of our ongoing reciprocity with the world" (ibid). 
.
David Abram suggests we must decentre our perception from seeing things in subject-object terms, and recentre them in the primordial connection we have with the life-world, and our symbiosis with it.
.
But what about the subject-object dichotomy? Isn't it central to perceiving and knowing things factually? Where would Science and the Enlightenment project be, since Galileo and Bacon, without objectivity?

Abram and the phenomenologists recognise that by trying to represent the world we inevitably forfeit its direct presence.
"It was Husserl's genius to realise that the assumption of objectivity had led to an almost total eclipse of the life-world in the modern era, to a nearly complete forgetting of this living dimension... In their striving to attain a finished blueprint for the world, the sciences had become frightfully estranged from our direct human experience." (2).
However the objective way of seeing the world, and the achievements of science, are rooted in subjectivity.
"The striving for objectivity is understood, phenomenologically, as a striving to achieve greater consensus among a plurality of subjects... The pure 'objective reality' commonly assumed by modern science, far from being the concrete basis underlying all experience was, according to Husserl, a theoretical construction, an unwarranted idealisation of intersubjective experience". (3)
Science is thus an intersubjective project, the product of competition and consensus-building between scientists as subjectivities. This is a radical position, which gathers both subjective and objective modes of experiencing reality into its orbit. Husserl considers intersubjectivity to be the grounding for a new, truly scientific philosophy.
"The intrinsically first being, the being that precedes and bears every worldly Objectivity, is transcendental intersubjectivity".[4]

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[1] David Abram: 'The Spell of the Sensuous: Perception and Language in a More-Than-Human World'; Vintage Books, 1997; p56). 
[2] Ibid, p41.
[3] Ibid, p38.
[4] Edmund Husserl: 'Cartesian Meditations'; Martinus Nijhof, 1970; chapter 64).


Friday, 8 June 2012

The lives of others


A squirrel is busy retrieving acorns - a small hole in the grass, the husk of the acorn lying beside it = the evidence. New potholes appear on the lawn every few days. She presumably locates her buried treasure by smell: I have often seen her sniffing about the grass, and she often has mud on paws and nose. I don't think I can attribute great feats of memory to her however - grey squirrels cannot match the astounding Clark's Nutcracker in North America, which may recover 70% of its cached nuts from a territory of over 100 square miles (see article). Every year I have several oak seedlings sprouting from the lawn, which have presumably grown from the acorns that have escaped her or her fellows.


I am reminded how important smell is in the non-human world. The beetle which flies heavily past me in the garden is unlikely to be pursuing a random path. The ants which forage among the grass stems are following scented tracks laid by their fellows; the closer they come to their native ant-heap, the stronger and more reassuring must be the smell of home. The voles have their runs in the undergrowth. The moorhens are patrolling their part of the garden, reinforcing an invisible territorial boundary between their domain and that of the moorhens on the back pond.  The rabbits have taken to sitting on top of the ant-hill on the lawn, and crapping there, making a pile of hraka, as Richard Adams might have put it.

My garden has places and spaces with meaning of which I know nothing. It is filled with tracks, trails, signs and boundaries; if I could read them all I would be astounded - and completely overwhelmed with the quantity and complexity of the information. I just filter out what is important to me - and the other inhabitants do the same.