The Eros of Everyday Life: Essays on Ecology, Gender and by Susan Griffin

By Susan Griffin

In her award-winning exam of the character of conflict, A refrain of Stones, severely acclaimed writer and feminist Susan Griffin confirmed new methods of puzzling over society and conflict, approximately inner most and public lives. In The Eros of daily Life, she once more takes readers on a startling trip, exhibiting the profound connections among faith and philosophy, technology and nature, Western proposal and the position of ladies, and the supremacy of summary concept over the forces of existence. that includes the intense unique identify essay that's not anything lower than an highbrow and emotional exploration of the character of Western society itself, in addition to Susan Griffin's most sensible formerly released essays of the prior decade, The Eros of daily Life combines the gorgeous lyricism and sensibility of a poet with the highbrow rigor of 1 of the best and most unique minds writing this present day.

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Yet beneath this apparently rational assumption on both sides of the polemic, the same ancient alienation from nature shaped these efforts into a nearly insane and hubristic duel for power. Just now one is beginning to see that the Stalinist purges and McCarthyism bore an ironic resemblance to one another. But what is perhaps still less obvious is that in both societies these attempts to silence dissent were part of a zealous commitment to scientific progress. In the Soviet Union, Stalin pushed the nation beyond human and natural capacity toward industrialization, over and over setting goals physically impossible to achieve, and ruthlessly punishing those who failed his demands.

That Copernicus had shifted the center of the solar system from the earth to the sun, or that Galileo had observed the gravitational pull of the earth eventually became irrelevant to religious inquiry. In this way, modern science began to exist alongside theology as a parallel system which ceased to engage with any knowledge of the experience which for centuries had been called spiritual. The rupture was at first liberating. By this separation a new territory was created where the authority to know no longer belonged exclusively to church and state.

There was movement. Fresh air. Open space. In this new topography experience itself was being looked at as if for the first time. The notion of beginner’s mind had been imported from Asia with Buddhism by John Cage or Gary Snyder (as it was earlier by Thoreau and Emerson). Was this desire for the unpredictable and the innovative a response to a tired system of thought grinding itself to a halt? Perhaps Matisse, Dufy, Diebenkorn kept painting open windows because that was the direction that consciousness sought.

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