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首页> 外文学位 >Intelligence with the earth: Transcendentalist nature and the politics of ecocriticism.
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Intelligence with the earth: Transcendentalist nature and the politics of ecocriticism.

机译：与大地的智慧：超越自然主义的自然和生态批评的政治。

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摘要

The turn to nature led by members of the New England Transcendentalist movement was part of a loose-knit program of ideological renovation meant to consolidate the whig/unitarian oligarchy's cultural authority. Beginning in the mid-1830s, leading proto-Transcendentalist intellectuals participated in the importation of the Wordsworthian poetics of the mountain republic, hoping to revive commitment among the New England elite to notions of the paternal duties of a natural aristocracy. Such "cosmic whiggery" was immediately attacked as both anti-democratic and as inadequate to the wholesale social changes of the period by Christian Workerist clergymen like Orestes Brownson and by utopian socialists led by George Ripley. Individualist or "scholarly" Transcendentalism, epitomized by Henry David Thoreau's Walden, developed as an absolutizing retrenchment in the face of these challenges. Walden's manichean geography of an innocent nature and a degraded society grounds a tale of the apprenticeship of redeeming epochal leaders. The text's central figure--the solitary reader of the textbook of nature--stands as an answer to the communitarian "doctrine of the farm." The scholarly Transcendentalists' democratic individualism and natural supernaturalism are interanimating parts of what we must regard as a simultaneously utopian and conservative response to the dizzying social upheavals of the 1830s and 40s. Ecocriticism, the committed, interdisciplinary study of culture and the environment, often proceeds on the basis of ethical and philosophical positions analogous to those taken by the more Whiggish Transcendentalists, whom it sees as foundeys of a powerful strain of countercultural green thought. The deep attachment to the land that ecocritics admire in Thoreau, Emerson, and others can indeed inspire effective activist scholarship, but only if we reassess the inheritance of their political habits of thought. Materialist historiographical procedures, along with ecosocialist pedagogical practice, are necessary to understand and intervene in the ongoing environmental crisis under capitalism.
机译：由新英格兰超越主义者运动的成员领导的转向自然是意识形态革新的宽松计划的一部分，该计划旨在巩固辉格党/一神论寡头的文化权威。从1830年代中期开始，领先的原始超前主义知识分子参加了山区共和国华兹华斯诗学的研究，希望重新唤起新英格兰精英对自然贵族之父职责的承诺。这种“宇宙性的鞭打”遭到了奥雷斯特·布朗森等基督教工人主义牧师和乔治·里普利领导的乌托邦社会主义者的抨击，既是反民主的，又是不充分的。亨利·戴维·梭罗（Henry David Thoreau）的瓦尔登（Walden）代表的个人主义或“学者式”先验主义在面对这些挑战时发展为绝对的紧缩。瓦尔登（Walden）天真无邪且社会堕落的摩尼教地理为人们讲述了赎回时代领袖的学徒故事。文本的中心人物-自然教科书的孤独读者-代表了对共产主义“农场主义”的回答。学术上的先验主义者的民主个人主义和自然超自然主义正在使我们必须视为对1830和40年代令人眼花social乱的社会动荡的同时乌托邦式和保守式反应的一部分。生态批评是对文化和环境的坚定，跨学科研究，通常是在伦理和哲学立场的基础上进行的，而后者的立场类似于更多的辉格基先验主义者所采取的观点，后者被视为反文化绿色思想的强大动力的奠基人。生态批评家对梭罗，艾默生和其他人的敬仰之情确实可以激发有效的激进主义学者，但前提是我们必须重新评估他们政治思想习惯的继承性。唯物史学的程序，以及生态社会主义的教学实践，对于理解和干预资本主义下持续的环境危机是必要的。

著录项

  • 作者

    Newman, Lance B.;

  • 作者单位

    Brown University.;

  • 授予单位 Brown University.;
  • 学科 Literature American.; American Studies.
  • 学位 Ph.D.
  • 年度 1998
  • 页码 237 p.
  • 总页数 237
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类 I712;F17;
  • 关键词

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