Riffing on the narcissism of male grooming, Devin Garofalo discusses the Romantic impulse to “manscape” – that is, to “read… a culturally specific conception of the human into the landscape such that it is invisibilized as the world’s structuring principle.” This culturally specific conception of the human, she clarifies, building on the pathbreaking work of Sylvia Wynter, is that of man as a bourgeois colonialist, a tamer, and a conqueror. He is Hannibal and Napoleon and the Wordsworthian poet all in one. The Romantic nature poem that is the hallmark of early nineteenth–century poetry, then, recruits the ecological imagination as it consolidates and eradicates all threats to whiteness.

Since the early nineteenth century, critics have noted John Clare’s unusually attentive eye for animals. From his earliest published pieces to the final poems transcribed from manuscripts in Northampton Asylum, Clare’s poetry is packed with animal life. This piece closely reads two sonnets from the middle of his career to investigate the breadth and complexity of his engagement with multiple non-human modes of being. It then turns to a representative range of other examples from his work and touches briefly upon critical analogies drawn between the poet and the non-human creatures about which he writes. The piece focuses repeatedly on the variety in Clare’s representations of animals and the consequent difficulty of drawing singular critical conclusions from them. In the process, it explores tensions in Clare’s poetry between themes of interconnection and alienation, freedom and confinement, profusion and scarcity, resilience and fragility, and exposure and agency.

This chapter discusses psychic contemplation as our participation in the contemplation of the World Soul, who creates the sensible world and time. As a result, we see the world as becoming alive and we transcend time by finding in ourselves the peace and rest of Nature, the lower power of the World Soul. The main faculty in ourselves which participates in Nature is imagination (and memory), although Nature herself doesn’t entertain perception, imagination, or memory. When we ascend to this level, we begin to live in the present, mindfully awake to our sensible experience, but also having a sense that we are something different from it. Sensible experience no longer deceives us because we see the sensible world in and through its archetypes, which are the logoi in Nature. Like a geometer who sees the intelligible structure of the square in squared sensible shapes, we intuitively see the essence of things (“what it is”) revealed to us through their qualities (“what it is like”).

The liturgical forms depicted in William Wordsworth’s Excursion (1814) provide the foundational instance of the nineteenth-century resistance to excarnation and the natural/supernatural binary. Rather than naturalizing otherworldly Christian doctrines – as seminal readings of Romanticism suppose – The Excursion’s rituals disclose how material reality already participates in the divine. This participatory vision challenges voluntarist pictures of God as a large, powerful being who exercises his arbitrary will over creation – a picture of God often unwittingly adopted by modern readers. Divine participation, moreover, challenges typical readings of Wordsworth’s lyrical inwardness. For, liturgy not only draws the poem’s characters out of themselves, it also sacralizes nature. Nature’s sacredness in turn opposes the desecrating rituals – or anti-liturgies – of industrialization. Via liturgy, then, Wordsworth comments on material conditions and remains historically engaged. The Victorians will repeatedly echo this use of liturgy to sacralize material reality and to resist any forces that would violate that sacrality.

This chapter addresses the repeated appearances of the sublime in Clare’s verse – including his deployment of the word itself – as well as the ambivalent relationship Clare’s understanding and practice of the sublime has to eighteenth-century and Romantic aesthetic discourse. This entails consideration of major theorizations of the sublime in the period prior to Clare and the reception in the English tradition of classical conceptions of literary sublimity or ‘grandeur’. The example of Milton is significant here, as is the genre of epic and Clare’s apparent aversion to it. A number of examples from Clare’s poetry and prose are considered in detail. The chapter concludes with a reading of Clare’s famous ‘I am’ poems, suggesting that they do in fact continue the tradition of Milton’s Satan, his resistance to oppression, and ambivalent insistence on the power of the mind.

This chapter discusses Clare’s nature poetry, in the contexts of the politics of land use, then and now. It reads the verse against issues including the introduction of capitalist forms of agriculture and their effects, including the dispossession and pauperization of agricultural labourers and the degradation of ecosystems. It also considers the politics of language and memory in Clare’s poetry, in relation to changes in the agricultural economy.

Clare had the good fortune to be born into a period of excitement and experimentation in poetry. Ideas about poetry were changing, as were practices of reading and writing. This chapter examines how Clare participated in these changes. He helped to elevate the meditative lyric to the pinnacle of literary prestige by showing how everyday experiences yield pleasure and insight; by using forms with roots in oral and folk cultures, including popular song; and by modelling his poems on the music of nature and the structure of bird nests. He took part in contemporary experiments with form, language, and voice. His poems draw on the philosophical atmosphere of the Romantic age by offering readers opportunities carefully to observe Clare’s world and, by doing so, to come to know it.

Urban nature holds great potential to address the web of challenges that cities are facing and support transitions to a more sustainable future. Cities are working with nature in a diversity of ways, such as by using blue and green infrastructure. Blue infrastructure includes, for example, lakes, ponds, drains, and wetlands. These features can regulate storm-water flows, reduce pressure on the urban drainage system, and create sponge cities that lower flooding risks while reducing heat island effects, enhancing biodiversity, and providing recreational opportunities. Green infrastructure can include, for example, urban forests, green roofs and walls, multi-functional parks, and river embankments. These areas can improve air quality and energy efficiency, reduce heat island effects, and contribute to human health and well-being, amongst other benefits. Furthermore, urban gardens can increase access to food and employment while enhancing physical and mental health and social integration.

This chapter begins by scrutinizing The Dharma Bums through the lens of the Romantic/Transcendentalist models that inspired the novel’s re-enchantment of nonhuman material creation. A second part turns to Kerouac’s haiku and The Scripture of the Golden Eternity to show how the concept of Buddhist “Emptiness” considerably enriches his Romantic/Transcendentalist sense of “field-being.” This section argues that the embeddedness of the human mind in the nonhuman combined with a serene acceptance of the latter’s elusiveness actually constitutes one of Kerouac’s important, if paradoxical, contributions to an understanding of the web of environmental continuities. By contrast, the third part moves from Kerouac’s ecospiritual holism to his deep-seated ecophobia: as found in “Desolation Journal,” Desolation Angels, and “Desolation Blues.” A fourth anddiscusses how, despite his environmental angst, Kerouac nevertheless experiments considerably at the level of ecopoetics, probing into a wildness of form that compensates, on the one hand, for the fear that untamed nature instills in his fiction and poetry, and on the other, for the limited presence of any wilderness in his city-inspired texts.

This chapter explores ways of thinking about ecology through the medium of composition, and how composing relates to the environments around us. It offers a methodological framework for composition that puts listening at the heart of a composer’s engagement with musical material and meaning making. Alongside the author’s examples there are a number of exercises and provocations to help developing one’s own approaches to composition.

Chapter 2 analyses some foundational ideas relied upon in the book. This conceptual base comprises an analysis of nature, the environment, development, and sustainable development. These concepts are discussed as a progressive movement of a complex ideation: where nature is conceptualised as the starting point, later becomes the environment, then advances to become development, and is finally transformed into sustainable development. I employ Third World Approaches to International Law (TWAIL) in my analysis of neo-imperial ideologies and allied Eurocentric philosophies and how these are embedded in the contemporary language of sustainable development. At each stage of the analysis, I highlight the significance of human agency as the defining character of the transformations that occur within this conceptual fluidity. It accounts for the persistence of the subtext of Eurocentrism and demonstrates how the interplay of law, politics, ethics, and history as sustainable development is established upon different elements of both law and non-law theories. The analysis in this chapter is refracted through ’Afrosensitivity’, which I describe as a reaction to Africa as a conceptual tool in sustainable development discourse, and as a conscious, alternative route for imprinting African legal cosmologies on this global phenomenon called sustainable development.

Chapter 35 examines Goethe’s awareness of the impact of human activity on the physical environment and his often prescient depictions of damage to natural systems. These are shaped by a range of perspectives and experiences, from Goethe’s work as a civil servant, to his scientific study, to his lifelong passion for nature. The chapter traces two themes in particular that run through his literary work: first, flooding, and second, fire and the destruction of forests. It also examines Goethe’s historical position, between the pre-industrial world and capitalist modernity.

Experience is the cornerstone of Epicurean philosophy and nowhere is this more apparent than in the Epicurean views about the nature, formation, and application of concepts. ‘The Epicureans on Preconceptions and Other Concepts’ by Gábor Betegh and Voula Tsouna aims to piece together the approach to concepts suggested by Epicurus and his early associates, trace its historical development over a period of approximately five centuries, compare it with competing views, and highlight the philosophical value of the Epicurean account on that subject. It is not clear whether, properly speaking, the Epicureans can be claimed to have a theory about concepts. However, an in-depth discussion of the relevant questions will show that the Epicureans advance a coherent if elliptical explanation of the nature and formation of concepts and of their epistemological and ethical role. Also, the chapter establishes that, although the core of the Epicurean account remains fundamentally unaffected, there are shifts of emphasis and new developments marking the passage from one generation of Epicureans to another and from one era to the next.

‘Contested Concepts: Plutarch’s On Common Conceptions’ by Thomas Bénatouïl addresses the question of how ordinary concepts, for instance a layman’s concept of a spider, intersect with a zoologist’s concept of that insect. While from the epistemological point of view the latter’s concept should be allowed to prevail, from the point of view of semantics and the philosophy of mind it is not at all obvious that the scientific concept of spider should be allowed to rule over the corresponding lay concept, nor is it obvious that there is only one concept of spider whose content can be fixed for every context. Clearly, the Academics and the Stoics were aware of the importance of this and related problems. Plutarch’s dialogue On Common Conceptions, subtitled Against the Stoics, is a representative text of these schools’ respective stances, and its study by Thomas Bénatouïl aims to bring out both its historical significance and systematic interest.

Research on the topic of being solitary in nature – as opposed to the well-documented effects of simply being in nature – is still very new. But we can speculate about what may be going on when those two states are combined. In our Solitude Lab, we’ve heard from adventurers of all calibers that the combination of solitude and nature can foster a kind of supercharged state that seems to enhance the benefits of both nature and solitude while conferring entirely new benefits of it own. Here we discuss nature’s effects on people, soft fascination, and attention restoration theory.