Vogel’s work is one of the best accounts, and critical interrogations, of the concept of ‘Nature’ ever written. Its thoughtful and careful analysis of this complex and ambiguous concept makes you realise how crude and incoherent many of our contemporary discussions of Nature are. This is really environmental and philosophical thinking on a new level of precision and engagement, and is equally important for its revelatory implications for our understanding of ‘natural science’ both as a practice and an epistemological attitude towards the world, showing how what we call science is less an unproblematic description of an objective world and more a social product or construction shaped by ideology and concealed assumptions about the status of the ‘observer’. Indeed, he suggests that one of the points or byproducts of the concept of ‘Nature’ is precisely to naturalise these ideological and socially informed ways of thinking and relating to the world.
‘David’, an ageing patriarch whose time at the top is nearly over and who is clearly anxious about challenges from his younger rivals and concerned with his legacy, narrates this compelling programme about ‘David’, an ageing patriarch whose time at the top is nearly over and who is clearly anxious about challenges from his younger rivals and concerned with his legacy.
The BBC’s new block-buster, Dynasties, can perhaps best be seen as an impressive and timely reflection of the unconscious concerns and obsessions of late capitalism – as Marx presciently observed, ‘The ideas of the ruling class are in every epoch the ruling ideas’ (e.g. ideas of power, dominance, hierarchy, survival as telos, become ‘naturalised’), and nowhere is this unconscious dynamic seen more clearly than in the dominant ideas of environmentalism.
With its links to the arms trade, increasingly militarised presentation of remembrance, and corporatisation of the poppy “brand”, it’s time to reconsider whether the Royal British Legion is still suitable to be the “national custodian of Remembrance”.
The death of David Bowie in 2016 revived both intense media interest in his work and astonishing creative legacy and also a plethora of unthinking and misleading cliches about who he was and what he signified. Foremost amongst these was the description of him as some kind of alien being, or “mysterious extraterrestrial”: “40 years ago, in millions of living rooms across the British isles,” one hagiographic BBC documentary started, “a strange alien creature was beamed onto our television screens”. Online and newspaper headlines were full of references to Starmen, Spaceboys, The Man who Fell to Earth – but there was very little attempt to explore or decode these references or to consider their psychological significance.
Albert Einstein wrote Why Socialism? for the first issue of the journal Monthly Review. In the article he analyses the structures and processes of capitalism, noting that the profit motive of a capitalist society, in conjunction with competition among capitalists, leads to erratic economic cycles of booms and depressions, while also promoting selfishness instead of cooperation. He suggests that the educational system of such a society would be severely undermined because people will educate themselves only to advance their careers. According to Einstein, this leads to both the “crippling of individuals” and the erosion of human creativity. Einstein also saw that in capitalist societies, political parties and politicians are inevitably corrupted by financial contributions made by owners of large capital amounts, with the result that the system “cannot be effectively checked even by a democratically organized political society”. For these reasons, he concludes, socialism is not only socially desirable but also historically inevitable.
This month marks the third anniversary of the closure of the children’s charity Kids Company. The charity had been forced to close in 2015 following allegations of serious sexual abuse broadcast by BBC’s Newsnight programme, and stories of “gross financial mismanagement”, led by the Spectator magazine, including mismanagement of a £3 million grant given to the charity shortly before it closed. A subsequent investigation by the Metropolitan Police into the allegations of sexual and physical abuse that were aired so sensationally by Newsnight however found “no evidence of criminality” and no fault with the charity’s safeguarding of children and vulnerable adults. In 2017 the courts finally confirmed that the £3million grant that had been given to the charity did not have to be returned, and that the terms of the grant had not been breached by the charity. But by then the doors were closed and the charity in liquidation.
The original post exploring the ’40 Rules of Love’ by the great Persian mystic and Sufi, Shams Tabrizi, has been the most viewed of all the posts on The Human Divine. The earlier blog, which is available here, only covers the first ten of the ‘rules’ though, so here’s the next ten of his observations, a continuation and elaboration of his teachings.
For those in cars, planes and fast trains, here’s three excellent audio podcasts giving an overview to Blake’s life and works. The programmes include interviews with top Blake scholars such as Northrop Frye, Kathleen Raine and Gerald Bentley, and excellent readings from Blake’s own poetry and letters.
A prophet, Shelley once observed, is someone who can see into the present. And like all great poets, he added, they not only see – they communicate, they rage, and they galvanise, and in this role they’ve traditionally presented a major problem for the ruling elites. As Andrew O. Winckles notes in this compelling article, prophets have always told it like it is, spoken truth to power, and their main object of scorn and anger has usually been the elites themselves. It’s a tradition that political and religious authorities have always found uncomfortable, always sought to silence, for what the prophets say fundamentally challenges the authority of their rule and lays bare its usurping, brutalising character.
The central idea of The Marriage of Heaven and Hell, to put it crudely, is that the unrest which has produced the French and American revolutions indicates that the end of the world might come at any time. The end of the world, the apocalypse, is the objective counterpart of the resurrection of man, his return to the titanic bodily form he originally possessed. When we say that man has fallen, we mean that his soul has collapsed into the form of the body in which he now exists.