Blue

At one of our local used book stores,* I found a copy of William Gass’ 1976 On Being Blue: A Philosophical Inquiry. Gass writes in a style one might term prolix; but if you are like me and sometimes appreciate lists, wordplay, allusions, lengthy sentences, and fine distinctions in your sentences–as well as humor–while exploring the limits and the stretches of words and language, this book-length essay on the word/concept/color/iconography/sexual innuendo/moody attitude and conflicting meanings of the word blue might appeal. I’ve been feeling a bit on the blue side lately, hence my attraction to the book (though I do like Gass as a writer, as long as I don’t have to read too much of him at one time). And guess? It cheered me! [I will caution the reader who avoids the use of “bad language” that Gass employs such words in this essay, for purely intellectual reasons…]

Granted, my feeling blue has a different tone from other uses of the word: blue postcards, sexual meanings of blue–I’m reminded of the movie “I Am Curious (Blue)” which was considered racy and given an X rating when I was a kid, though the blue in that title referred to the Swedish flag, apparently. My blue is the blue of songs like “Baby’s in Black” or Joni Mitchell’s “Blue” album. Or just that classic music form, the blues.

And I’ll get over feeling this way. That’s what moods are: feelings that come and go, transitory. It always seems as though low moods stay around longer than neutral or cheerful ones, but many scientific studies show that it is our perception and memory of the negatives that make us think we are sadder for longer. Even Wikipedia has an entry on negativity bias, with some sources if you want to check things out yourself. As I age, I realize that bad moods and sad events and past mistakes don’t need to stick around as much as I used to think. A bit of mediation, some practice and readings in Zen and in psychology, a lengthening perspective on life’s vicissitudes, some counseling and even some medicine; whatever it is that’s brought me here, I recognize that before long the depressive hours will lift. Also I know some methods of thinking that assist me to move to more neutral ground.

I will note there are many kinds and hues of blue, enough for Gass to write 112 pages on it and for the word to appear in 85 files of my own poetry during the past 12 years–I did a quick word search just to find out. That is in the files alone, and each file contains many poems. so I can only imagine how much I have over-used the word in my writing life! Certainly, not all of those blues are sad. Many are beautiful, sunny, the blues of blueberries and balloon flowers, the New Mexico sky, mountains and oceans; teal-blues and turquoise, the bright royal blue I like to wear, the pale color of robin’s eggs.

Blue. It has always been my favorite color.

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*The bookstore is Apport, in Emmaus, PA. Ben has an active Instagram feed and really cool catalogues of odd books, art, and ephemera.

*The first “blue” above is an encaustic painting by Deborah Barlow; the second is at Bandolier National Monument; the third is of the Blue Ridge Mountains; the last was taken at an inlet bay, maybe in Delaware–I’ve forgotten.

In residence

It’s been some time since I was away at a residency with other artists and writers. Conferences, yes, but residencies are different–more intimate in scope, less social-life activity, more one-to-one conversations, and a great many overlaps in interests, inspirations, and approaches. The intensity doesn’t feel at all like the intensity of a large conference such as AWP, where I often feel I must cram my schedule with panels, meet-ups, and attendance at presentations and where the exchanges, while often intellectual, generally require the context of careers and situational details. At a residency, we certainly don’t avoid topics like families and day jobs; but such getting-to-know-you chats are secondary to conversations about art, artists, reading, technical methods, responses to environment, discussions about intent and audience, aesthetic and artistic philosophy.

A residency also offers that key component of creativity: unstructured time (or, time one gets to structure to one’s own liking). I cannot stress enough the value of reflection, contemplation, and woolgathering; the residency I attended in Spain offered this to a degree I haven’t had in quite some time, and I relished it. I took along Olga Tokarczuk’s book Flights, perfect reading for a plane-bus-train trip, and Mark Doty’s Deep Lane, contemplative and fearless poems that urged me to spend the necessary time with my thoughts and my environment.

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It was interesting to hear about the methods and processes of other participants who were there the week I was. While all of them write in some form, their creative work is visual: Photography, film, digital art (animation, 3D, comics), performance/performative art, painting, multimedia. At first, I felt a bit out of step since what I “produce” is…well, abstract, I guess? And the means a person uses to create poems is mostly invisible; it’s not as though you can see us at work. A person at a desk, sitting on a rock, or lying under a tree doesn’t appear to be in the process of making anything and, except when the written work appears in print/online, the “artwork” isn’t something one can show to others. As I began to converse more with the visual artists, however, once again I experienced the joy of discourse with fellow creatives, no matter their discipline. I certainly have friends who are sculptors, painters, photographers, ceramicists, dancers, musicians, actors, & craftspeople of all stripes–and I don’t feel out of step when talking with them. I suppose it is my initial hesitation around “strangers” that kicks in. Shortly into the residency, we were no longer strangers.

The word la joya is Spanish for “jewel,” and it can also refer to a geographic hollow–a bowl-like area, which is fitting since the cortijo is situated in a sort of high valley surrounded by the mountains of the Parque Nacional de Sierra Nevada. On my last day at Joya-AiR, we held an artist talk to inform one another of our creative work and processes, influences, and possible future directions we imagine our work going in. Some of the other participants will be working there for another week or two! Which would be lovely, but I could not extend my stay at this time. Nonetheless, the residency has been very useful and productive for me. I feel so grateful to the people at Joya and to my Best Beloved for encouraging me to attend.

Interview & discussion

This TV interview was interesting to participate in, and I loved chatting with Marilyn Klimcho! She put me at ease, which is hard to do in front of cameras. I have watched the whole 20 minutes without hating myself or feeling too embarrassed. (Hooray?)

Is the show entertaining? Well…you have to be interested in poetry and poets, I suppose. Feel free to check it out. The link above should take you to the YouTube video.

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National Poetry Month does, it turns out, raise the public’s awareness of poetry at least a little. Recently, I was invited to be a guest at a weekly online discussion of poetry and spirituality. The participants had been reading and discussing my poem “Deity’s Diary” and asked me whether I’d be available to read the poem and then discuss it with the group members at one of their meetings. They even sent me recordings of previous meetings’ discussions. I find it fascinating to learn how readers interpret my poems, what they get out of the work; so of course I obliged.

The group members asked intriguing, intelligent questions–clearly, they are accustomed to talking about poetry. That was refreshing, and it kept me on my toes. I learned that my poem (which is in four parts, so maybe it is poems) is doing the work I hoped it would do, at least with this group of careful and reflective readers. “Deity’s Diary” is intentionally paradoxical and questions many of western culture’s received ideas about god. It’s also pretty presumptuous, since I chose to write it in the persona of a deity…but, like all poems, it is decidedly a work of the imagination. (No, I do not consider myself a god!)

The discussion ranged from philosophical, scientific, and theological concerns to the nuts and bolts of writing and revising a poem, where I get my ideas, what the major influences on my work have been, and lots of other topics. Seldom do we lesser-known writers get to hear back from readers, especially in such detail–so this event felt like a real treat to me.

One participant said that reading these poems was like walking through an unfamiliar forest, not on a straight path, with possibilities of obstacles and turns in the track and the surprise of wildflowers, mosses, or lovely birds along the way.

That made my day.

Life story

My current slow-read is K. Setiya’s book Life Is Hard: How Philosophy Can Help Us Find Our Way. While there are many aspects of this philosophical book that interest me and pertain to current or recent experiences in my life, something that gained my attention regarding writing is the author’s suggestion that the concept of failure as a loss is bound up with cultural narratives. If we imagine our lives as arcs with the aim of goals, journeys’ ends, attainment of heart’s desires, finding true love, and the like, Setiya argues, it is too easy to feel that we are failures, and to despair or grieve. Maybe we should not be so caught up in narratives, he suggests.

Hmm. As a poet who writes a good deal of what may be termed “lyrical narrative” work and as a human who loves a good story, I’m more drawn to theories of story-as-essential-to-humans; I’m thinking here of Daniel Dennett and Brian Boyd, about whom I’ve blogged in the past (I will place those links at the end of this post). Nonetheless, poetry is often writing about what is NOT a story; some of my favorite poems have no story per se to tell, yet they move me to reflection and/or to emotional resonance. Hence they feel deeply significant.

Photo by Elliot Ogbeiwi on Pexels.com [Despair]

And if you have happened to click on the links to the right of this page that lead to my poetry online, or purchased and read my books (thank you, dear readers!), you are sure to find several pieces that are not even remotely narrative. As someone who has struggled with self esteem and ambition, and often felt myself a failure, Setiya’s philosophical undoing of the concept that a well-lived or meaningful life entails having “successes” comes as a relief. Whether one decides to accept his idea–I guess that’s up to you. It’s a book worth reading given how anxious contemporary American citizens seem to be and how powerless and despairing we often feel.

Colleagues have often asked why I don’t write fiction, and I respond that much as I love stories, I am no good with plots. It occurs to me that I cannot imagine writing a memoir, either. First, my life doesn’t strike me as being all that interesting, and second–I don’t think of my life in plot lines. It has been, instead, a series of experiences that mainly connect because my body and my ego-self are being carried more or less randomly through life on earth while I observe the world and participate in whatever moment I happen to find myself inhabiting. So it seems I need to locate a book Setiya mentions, Jane Alison’s Meander, Spiral, Explode. Whenever I get around to reading and reflecting on it, I’ll post here.

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Here are links to posts about art, storytelling, narrative urges, etc.

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Classification

An admission: I’m barely competent at the promotional aspect of The Writing Life and would prefer to hole up in my house and garden and just… write. But writers need readers, and writers benefit by meeting other writers (and readers); and I’ve always been interested in learning new things, even things that are not particularly fun or that I am not naturally adept at. Such as educational learning management systems (ie, “portals”). Such as recording audiofiles of my poems. Such as contacting potential poetry-reading venues or reviewers. Or coming up with clever ways to let people know about my book.

I got a couple of responses from my initial forays, which is lucky. One of these sent me a sort of writer’s questionnaire about my book, and one of the responses I’m supposed to give is to say how I would classify my latest poetry collection. That got me mulling over the whole idea of categorization, classifying, and stereotypes. Genre–that’s easy. It’s poetry. But the sub-category of this book? uh…

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At the beach earlier this week, we found a much-broken up rock jetty that teemed with creatures. As I sat back on my heels and peered into the mixture of sand-water-rock-mullosk-kelp, I found myself thinking about Aristotle’s immanent realism (epistemology/natural philosophy), ideas he likely nurtured while examining the tide pools of Lesbos. Or I imagine that he may have done so. We humans observe, and then classify or categorize based upon these observations: similarities, differences, various adaptations–in environment, habit, behavior, construction of the being or entity itself.

I think if I had known as a child and young woman that there was a career path called “a naturalist,” I would have pursued it.

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Unclassifiable doesn’t strike me as much of a selling point. However, there are always art forms that are, to use a current term, intersectional or interdisciplinary, and creations that repurpose, alter, or reimagine the known or customary into something new and intriguing. Fellow blogger and talented poet and novelist Lesley Wheeler‘s books come to mind, as do works by Anne Carson and books from Coffeehouse Press and Tarpaulin Sky (among others).

My poetry is not experimental nor groundbreaking, though it is a little quirky; so here is my recent attempt to classify The Red Queen Hypothesis and Other Poems:

Touching on a range of topics and employing variety in poetic craft—free verse, metrical verse, rhyme, and classic forms—the poems in The Red Queen Hypothesis play with invention, science, and the environment of the everyday.  One example of these juxtapositions is the title poem: a villanelle, based on an evolutionary theory named for an episode in Alice through the Looking Glass, that sums up the corporate rat race. Sometimes tongue-in-cheek, sometimes disturbing, the poems urge readers to observe and to reconsider what is beautiful.

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I dunno. Does that seem like a remotely interesting description?

(Really not adept at the promotional biz.)

Aristotle, supposedly.
from https://www.nytimes.com/2016/05/27/world/europe/greece-aristotle-tomb.html

Slowing time

I cannot recall where I learned of Byung-chul Han, but I’ve had the pleasure of reading one of his books of philosophical essays (The Scent of Time) recently, and seldom has a philosophy text resonated so immediately with my circumstances. In this book, Han argues for contemplative time. He says it is essential for humans and human society and claims the “acceleration” of everyday life robs us of the value of reflective thought and “slow time.”

Raised and educated in Germany, where he now teaches, Han invokes the works of several German philosophers to provide a starting-point regarding the acceleration of time. He draws on Nietzsche, Arendt, Husserl and, to a larger extent, Heidegger…but Derrida, Aquinas, Aristotle, and others as well. He also quotes from quite a few poets, such as Celan, Hölderlin, Büchner, Handke, Ch’iao Chi, and spends two chapters on Proust (but of course…).

Han posits that the point-like, algorithmic availability of information runs counter to knowledge and wisdom, which require experience, which in turn requires duration and connection rather than arbitrary retrieval: “Promising, commitment and fidelity, for instance, are genuinely temporal practices. They bind the future by continuing the present into the future…creating a temporal continuity.” He criticizes the very technology that permits a person like me to learn about his work (I am certain I heard of him online somewhere). That criticism says the faster we go, the further we are from our earthiness–the airplane removes us from earth’s gravitational field as well as from the soil, “estranging the human being from it.” He adds, “The internet and electronic mail let geography, even the earth itself, disappear…Modern technology de-terrestrializes human life.”

Strong opinions, large claims. But oh, I thought at once of Whitman and his long expansive drawling poems when I read, “Instead of leisurely strolling around, one rushes from one event to another. This haste and restlessness characterize neither the flâneur nor the vagabond.” The whizzing about leads to anxiety and a lack of durable relationships. People hover instead of connect, swiping left or doomscrolling, feeling bored–which is a kind of empty-mindedness. I observe this trend of rushing and hovering in my students and among my colleagues. I have not found much Whitman-like lounging in current poetry publications, but a great deal of anxiety appears in contemporary poems. Writers reflect the times. Context shapes us.

But of course, our culture urges us to keep active, as though activity of any kind is valuable and can somehow stave off boredom, loneliness, or death. “Addiction to distractions” and the via activa are the sort of socio-cultural pyschological behaviors Han would like us to slough off. He wants us to leave behind the “Calvinist” (as he terms it) belief that “Wasting time is the worst of all sins.”

“In the consumer society, one forgets how to linger,” he notes, correctly. While we may browse the sale rack at a store for many minutes, the pressure is to buy the next new, better, faster, brighter object before we leave. What about sitting quietly, noticing the scent of flowers or incense, taking in the sounds of the world each of us experiences differently, or walking for half an hour as aimlessly as possible–without a phone, or money, without pop music or podcasts, alone or with a companionable fellow stroller? The very thought makes some people uncomfortable; they aren’t at ease with their reflective selves in the world, with human experience. Why is this so? Has it always been so? These questions Han touches on.

I have felt the pressure of filling up my time with lists of things to do, people to see, things to purchase, jobs to fulfill, projects to complete. It’s been hard to make space for dawdling, daydreaming, drafting poems. I haven’t submitted work since July, and so few poems have come to mind lately that this begins to feel like writer’s block. The Scent of Time has reminded me to open up more space in my life for simple experience on the level of daily phenomena, which is the stuff out of which I write poetry.

Norway’s Philosopher

I first encountered Arne Naess’ work in 2012 (see this post), and I regret that I failed to follow up by reading more of his “ecosophy T” (deep ecology) and philosophy. I am finally getting around to his very late book Life’s Philosophy, and I love how it speaks to me on many levels. His claim that human emotions can and should be components of human reason makes so much sense that I wonder why so few researchers look into it; some folks on the edges of neuroscience and psychology seem to venture there, but few others. The concept of “relationism” resonates for me, too. It reminds me of the Dali Lama’s teachings that all things in the world are intertwined and valuable, even non-sentient beings.

Relationism, as Naess uses it, acknowledges the vast and impossibly infinite complexity of the universe, more strictly life on earth, and–can I use the word “celebrates”?–the interwoven strands of animal, vegetable, mineral, bacterial, cosmological, emotional, rational aspects of a life in the world: ecology on steroids (he would not have phrased it like that). My urge for balance in my own life makes this philosophy relevant: the opportunities for play and for imagination as well as for seriously abstract concepts, for the importance of emotions as felt in the human body and as interpreted or contained in the human intellect; the necessity of listening to even the tiniest sounds, of savoring the small moments, of not needing to be big or grand or successful but to be mature in how one feels with the world.

The incredible difficulty of saying any of this. Which Naess also acknowledges, saying the difficult job of conveying being felt in the world leads to music, to art, to sitting with the natural and sensing beauty. I might add: Poetry. Though poems are made of words, they often operate through images and felt moments rather than intellectual logic.

The wonderful paradoxes of this book delight me, but then, I always have enjoyed paradoxes. Naess was, indeed, a philosopher, a mathematician, a person who valued logic, reason, and analysis, an analysand himself and briefly a psychological researcher, a mountaineer, a teacher. What to do with the inherently analytical side of himself? Treasure and use it to find wonder! That’s what makes him different from so many thinkers. Wonder. He writes, “To me, the ability to analyze the experiences of the moment is a source of wonder: wonder at human creativity and the result of evolution during hundreds of millions of years. That which happens within us–in our minds and hearts–is so complicated that the psychoanalytical instruction to express everything that occurs to one becomes…and exhortation to to the impossible.”

He opposes Cartesian mind-body separation not just within the body itself (as medical science has proven) but in terms of landscape, natural environment, places. He posits that people need deep thinking about values that move us emotionally just as much as we need to think about rational, pragmatic, socially-pressured values that are based on intellect or the empirical. Place matters, and we need to consider our fundamental place, Earth. Naess’ oppositional stances are, however, never a fight. Instead, discourse, compassion, patience with what is complex. A sound life philosophy requires stillness sometimes, and listening, even–especially–to the “tiny, tiny things,” he urges: “The art of living is to be able to work with small things in a big way.”

How do you feel yourself and the world? is the title of one chapter. I read the question with emphasis on different words and began to realize what a complicated and interesting question it is, though it seems (at first) so simple. Naess says that humans have hewed to the idea that there’s a gap between reason and emotion, and that the gap is an artificial one; a change in perspective, and an understanding that the mind and the body live in a physical world where emotions play a huge role in human communication, might help us to enjoy our lives more–and maybe, while we are at it, treat the earth one which we depend with more love and respect. But we have to feel we are not just ourselves but the world: of it, from it, in it.

mapio.net/pic/tvergastein

Physics, poetry, notes

In a discussion among some of my poetry-reading friends, two readers said they feel “stopped” when they encounter unfamiliar words or terms in a poem. They feel poets should avoid writing work that uses specialized knowledge as metaphor, in imagery, or to establish the poem’s context. Their argument is that when a reader feels stopped by anything in the poem–from an unusual line break or stanza structure to an unfamiliar word–a kind of alienation occurs between reader and text, and that when poets choose to employ the unfamiliar they need to explain somehow/somewhere (notes? prose headings?) to guide the reader. But then they added that referring to notes is, in poetry, distracting.

“Some vocabulary and allusions just make me feel inferior,” one friend says. I don’t think they’ve spent much time with Ezra Pound’s later work but imagine this statement by Sam O’Dell applies: “Now, whether or not Ezra Pound intended to make others feel less intelligent while pulling obscure outside references into his poems and essays is up for debate. The guy seems the type who may have enjoyed making sure others knew he was smarter than they were.” (Read the rest here).

Nerdy autodidact that I am, I rather like those stop-the-reader moments in poems–if there’s a payoff. If I learn something new, and if that thing I have learned enriches the poem’s meaning and also enriches me, then I don’t mind feeling surprised or puzzled or even interrupted. Some poems take more work to read than others, and that’s ok. Some novels prove less easy to read than others, and some movies make the audience-experience fraught, unnerving, or strange. For me, the essential work that artistic endeavor does is open new perspectives, present puzzles, invite inquiry. Make me curious!

Example: Recently I re-encountered the work of poet Daniel Tobin, whose collection From Nothing speculatively examines the life–the interior, intellectual, and spiritual life–of the Belgian priest and cosmological physicist Georges Lemaître. In the process, this series of poems covers war, genocide, the atomic bomb, physics. I haven’t read anything by Tobin since his book The Narrows (2005), and the Lemaître poems take considerably more work to comprehend. That work on the part of the reader is rewarded, I should add, especially a reader with more than a passing interest in cosmology and the cosmos itself. A reader who doesn’t mind a bit of theology or physics or history and quite lengthy notes at the end of the book, and who will actually read said notes. And then refer to her books on the expanding universe theory and Hubble Effect and look up more about Lemaître. [That reader would be me; but Tobin has many readers with all kinds of interests and expectations about poetry.]

In Tobin’s lovely poem “(Origin),” I found the word marver, and while looking up the definition learned that when molten glass is poured onto a slab for cooling, the process is called gathering the glass–and I love that use of the word gather. Maybe it will make its way into one of my poems someday. Even if it does not, I feel happier knowing that little fact.

But most of From Nothing contains allusions to cosmology, to Einstein and Planck, to World War II and conflicts of many other kinds, internal as well as external. I kept being wowed by Tobin’s research into Lemaître and by the poet’s imagination as he plumbs his subject’s complicated world of math, motion, and a conceptual physical universe that could also have room for God. I mostly remembered his earlier work that was so tightly crafted, often rhyming (or employing surprising and delightful assonance). In this collection, I didn’t notice the craft aspect until I went back and did some re-reading. I was too caught up in the complexities of physics and the momentum of the subject’s life-as-scientist/life-as-priest. The lines each have six strong beats, the stanzas are tercets, and there are eight stanzas in each poem. There’s more to the craft than that, but what I like is that–unlike some of Tobin’s earlier work–the craft takes a backseat to the narrative (though I think that’s also true in The Narrows, to some extent.)

Maybe this “difficult” book appeals to me because I like difficult books. Maybe it appeals because it reminds me of my father, a person invested in the world of reason and fascinated by science…who yet believed there can be faith, that god exists. Here’s an excerpt of Tobin’s “(Cinema)”:

You, who chose two ways equally at once, circuit 
the conferences, meetings fueled by enigma, mixing 
with the eminent and their sidereal regard,   

your morning Masses before library and lab.

~

My dad was not a Catholic, but the balance between faith and reason was one he wrestled with, too.


			

Wish, will, motivation

Lately, I have been turning my mind to thoughts about what we human beings mean by “will” and how closely will coincides with, or basically means, consciousness. I think Kant defined the difference between wish and will by saying that the latter involves action–people wish for peace, but will leads them into war. Maybe I am perpetuating a too-simplified (or simply wrong) concept regarding Kant. I should look it up before posting. Anyway, consider:

Suppose I wish I could win $50 million in the lottery. I may wish to win as much as I like; but while buying three $1 tickets doesn’t increase likelihood of my winning by much, it is nonetheless an action that moves me from wishing to possibility. (Very small statistical possibility, but better than buying no ticket.)

Voting, for example, is an act. An act of will. Though I may wish to have had other choices on the ballot…

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“What can I know? What should I do? What may I hope?” (Critique of Pure Reason, 1781)

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I am much more familiar, though not intelligently conversant with, Kant’s writings on art and aesthetics. It does cheer me that he posits poetry as the “greatest” art because it expands the human mind through reflection, stimulates the imagination [not that I am at all biased about poetry, myself].

Much of Kant’s thinking about what is provocative, expressive, and beautiful in art seems logical on the page but does not quite feel true to my experiences of art, however; except that it does feel true that creating art is an act of willing, not wishing, and that art emerges from the will to express.

Is what philosophers call “will” the same as what psychologists call “motivation”?

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How about this statement, which I hear frequently from students and which I readily admit to having uttered: “I wish I were more motivated.” Is that wishing to have the will, but lacking the will to have the will?

(No wonder learning English is so difficult.)

Perhaps needless to say, these past few days I have been feeling a lack of motivation.

astronomy clouds dark evening

Photo by Tomas Anunziata on Pexels.com

 

“Star light, star bright
first star I see tonight
wish I may, wish I might…”

 

 

 

Poetic naturalism

I have been reading poetry, as usual, and also non-fiction about various aspects that could be deemed scientific, such as Michael Pollan’s Changing Your Mind and physicist Sean Carroll‘s book The Big Picture. 

On my way to work, I posed (in my mind) an argument with Carroll about his use of the word “poetic” in his definition of poetic naturalism, which he defines thus:

Naturalism is a philosophy according to which there is only one world — the natural world, which exhibits unbroken patterns (the laws of nature), and which we can learn about through hypothesis testing and observation. In particular, there is no supernatural world — no gods, no spirits, no transcendent meanings.

I like to talk about a particular approach to naturalism, which can be thought of as Poetic. By that I mean to emphasize that, while there is only one world, there are many ways of talking about the world…

The poet Muriel Rukeyser once wrote, “The universe is made of stories, not atoms” … There is more to the world than what happens; there are the ways we make sense of it by telling its story… The world is just the world, unfolding according to the patterns of nature, free of any judgmental attributes. But these moral and ethical and aesthetic vocabularies can be perfectly useful ways of talking about the world … We just have to admit that judgments come from within ourselves.

Despite my doubts about his use of “poetic,”  it may be that Carroll’s term describes me; at any rate, his definition comes close to my own thinking about the world.

And hence, another draft for my poem-a-day challenge.

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Brown leaves bouncing across Preston Lane
late afternoon, air currents swirling.

Road shoulder cradles raccoon carcass,
fur shudders, though body’s still, and sun

highlights the gray-white hairs as travelers
speed past. Chlorophyll greens local lawns

and ditches beside the creek, molecules moving,
nitrogen atoms taken up through root and rhizome.

Sudden, yellow, early–narcissus blooms near
the neighboring farmhouse–all of which

recommends itself as The World As It Is.
A reality for at least one universe,

even though there exist other possibilities
in the realm of Undiscovered.

daffodil photo Ann E. Michael