Thoreau in his early career did not consider nature a worthy subject for his pen. Beginning with only a superficial knowledge of nature--even while living at Walden Pond--he later began to study the subject more intensely in 1849. Over the next dozen years, he applied himself especially to botany and ornithology, seeking to integrate knowledge into the larger patterns of life. Independently deriving what today would be considered an ecological worldview, Thoreau devoted the last years of his writing career to nature studies, written in his own distinctive voice. In this revised edition of a standard study of Thoreau and nature, the author traces the origins and development of Thoreau's shift in viewpoint and his painstaking efforts thereafter.
Thoreau in his early career did not consider nature a worthy subject for his pen. Beginning with only a superficial knowledge of nature--even while living at Walden Pond--he later began to study the subject more intensely in 1849. Over the next dozen years, he applied himself especially to botany and ornithology, seeking to integrate knowledge into the larger patterns of life. Independently deriving what today would be considered an ecological worldview, Thoreau devoted the last years of his writing career to nature studies, written in his own distinctive voice. In this revised edition of a standard study of Thoreau and nature, the author traces the origins and development of Thoreau's shift in viewpoint and his painstaking efforts thereafter.
Over the last forty years, scientists have uncovered evidence that if the Universe had been forged with even slightly different properties, life as we know it - and life as we can imagine it - would be impossible. Join us on a journey through how we understand the Universe, from its most basic particles and forces, to planets, stars and galaxies, and back through cosmic history to the birth of the cosmos. Conflicting notions about our place in the Universe are defined, defended and critiqued from scientific, philosophical and religious viewpoints. The authors' engaging and witty style addresses what fine-tuning might mean for the future of physics and the search for the ultimate laws of nature. Tackling difficult questions and providing thought-provoking answers, this volumes challenges us to consider our place in the cosmos, regardless of our initial convictions.
This book answers fundamental questions not answered by either science or religion. How did our universe originate? Science says, “from the Big Bang”, but how did this come about? Religion says that it was created by God, but how did God originate? Our universe, with its relativity nature and quantum physics peculiarities, cannot exist by itself. Using five compelling axioms, this book proves that God evolved in the wider universe and created our sub-universe. Further questions like how did the wider universe come about are also answered logically.
Tests the views and metaphor of 19th-century utilitarian philosopher Henry Sidgwick against a variety of contemporary views on ethics, determining that they are defensible and thus providing a defense of objectivism in ethics and of hedonistic utilitarianism.
Since colonial times, the sense of encountering an unseen, transcendental Presence within the natural world has been a characteristic motif in American literature and culture. American writers have repeatedly perceived in nature something beyond itself-and beyond themselves. In this book, John Gatta argues that the religious import of American environmental literature has yet to be fully recognized or understood. Whatever their theology, American writers have perennially construed the nonhuman world to be a source, in Rachel Carson's words, of "something that takes us out of ourselves." Making Nature Sacred explores how the quest for "natural revelation" has been pursued through successive phases of American literary and intellectual history. And it shows how the imaginative challenge of "reading" landscapes has been influenced by biblical hermeneutics. Though focused on adaptations of Judeo-Christian religious traditions, it also samples Native American, African American, and Buddhist forms of ecospirituality. It begins with Colonial New England writers such Anne Bradstreet and Jonathan Edwards, re-examines pivotal figures such as Henry Thoreau and John Muir, and takes account of writings by Mary Austin, Rachel Carson, and many others along the way. The book concludes with an assessment of the "spiritual renaissance" underway in current environmental writing, as represented by five noteworthy poets and by authors such as Wendell Berry, Annie Dillard, Marilynne Robinson, Peter Matthiessen, and Barry Lopez. This engaging study should appeal not only to students of literature, but also to those interested in ethics and environmental studies, religious studies, and American cultural history.
