Section 1
OUTSIDE
CIVILIZATION
OUTSIDE
CIVILIZATION
Neandertals did not paint their caves with the images of animals. But perhaps they had no need to Distill life into representations, because its essences were already revealed to their senses. The sight of a running herd was enough to inspire a surging sense of beauty. They had no drums or bone flutes, but they could listen to the booming rhythms of the wind, the earth, and each other’s heartbeats, and be transported.
James Shreeve (1995)
This collection opens with some reflections about what it was like for our species prior to civilization.
In a literary vein, the pages from Roy Walker’s classic treasury of poetry, Golden Feast (1952), remind us that from Ovid to the American Big Rock Candy Mountain folk legend, the memory or vision of an uncorrupted original wholeness persists. In fact, utopian anticivilization longings reach back at least as far as the earliest Greek writings. From Hesiod’s Works and Days, dating from the early seventh century B.C., came the canonical description of the Golden Age, the bitterly lamented vanished epoch of Kronos’ reign, when humans “lived as if they were gods, their hearts free from sorrow, and without hard work or pain,” when “the fruitful earth yielded its abundant harvest to them of its own accord, and they lived in ease and peace upon the lands with many good things.”
Obviously this refers to the vast Paleolithic era, comprising more than 99 percent of our time span as a species. Current anthropology tells us that the pre-agricultural foraging life did not know organized violence, sexual oppression, work as an onerous or separate activity, private property, or symbolic culture. Reworked by Virgil and Ovid as the lost age of Saturn (the Roman Kronos), Hesiod’s Golden Age reappeared as Arcadia, and the idyll has persisted in cultures everywhere. Richard Heinberg’s Memories and Visions of Paradise (1995) is, by the way, an unexcelled recent exploration of this theme.
Fairchild’s eminent study Noble Savage (1928) introduces the innocence of native New World peoples, soon to be lost to disease and warfare, upon the arrival of early conquerors. Rousseau, the origin of Fairchild’s title, describes the felicity and freedom that once obtained.
The excerpt from Thoreau is a brief but lively one: “the most alive is the wildest,” is his heartfelt conclusion. Perlman’s intensity, in his superb Against His-story, Against Leviathan (1983), leaves little doubt as to the nature-based authenticity of those not subdued by civilization, as seen in their sense of play and autonomy, for example.
DeVries summarizes features of nondomesticated robustness and vitality in sharp contrast to later degeneracy in health. Sahlins’ offering is an early statement of the central point of his Stone Age Economics (1972), namely, that paleolithic peoples are truly affluent, with no artificially produced or unmet needs.
Lynn Clive objects to the sacrifice of birds to skyscrapers and jetliners, while Landau offers a personal response to all we have lost. In a marvelous meditation, Adorno describes the utopian component of children’s make-believe play. He recalls the pretamed stage of humanity in which productivity as a value is clearly refused, and exchange disregarded, as such nonutilitarian activity “rehearses the right life.”
Ramona Wilson’s moving poem and Marvin Harris’ questioning of the inevitability of hierarchy augment the section.
CHAPTER 1
OUT OF CIVILIZATION
OUT OF CIVILIZATION
Neanderthals nemaľovali their cave images of animals. But may not need to include in you life, because his nature was already revealed their purpose. Look for a running flock was enough to inspire hrnúceho the sense of beauty. There were no drums or flutes of bone, but did listen to the thunderous rhythm of wind, earth and heart buchotom each other, and be amazed of it.
James Shreeve (1995)
This collection opens collection considerations about what it was for our kind of civilization before.
literary style, out of the treasury of classical poetry Golden Feast (1952) by Roy Walker, remind us that, from Ovid to the American folk legend Big Rock Candy Mountain, there is still memory or vision not impaired integrity of the original. In fact, anticivilizačné utopian desire to go back to early Greek manuscripts. The book Hesiod Works and Days, datujúc from the early seventh century BC, came canonical description of the Golden Age, so hot olamentovaná lost epoch of the reign of Kronos, when people "lived as if they were gods, their hearts free from sorrow, and without hard work and pain," when "their fertile land prenechávala its abundant crops voluntarily, and they lived without effortlessly and peace in countries with many good things. "
This clearly refers to the Paleolithic era of extensive, covering more than 99 percent of our time span as a species. Current Anthropology tells us that life predpoľnohospodársky job hunting know your food organized violence, sexual oppression, and work hard as a separate activity, private ownership or symbolic culture. Revision Virgil and Ovid as a lost age of Saturn (Roman Kronos), Hesiod's Golden Age reappeared as Arcadia, an idyll, and persisted in cultures everywhere. Memories and visions of paradise (1995) by Richard Heinberga incidentally is unsurpassed recent exploration of this theme.
Fairchild excellent study noble savage (1928) by the innocence of the original inhabitants of the New World, which will shortly disappear due to disease and war, immediately after the arrival of conquerors. Rousseau, who is the source of the title Fairchild book describes the happiness and freedom that existed then.
Úrivok from Thoreau's short but impressive: "the most lively is the wildest," which is its heartfelt conclusion. Perlman seriousness in his work against the unique history, against Leviathan (1983), leaves little doubt about the authenticity of the bases in the nature of those who are conquered by civilization, as we can as seen in their sense of autonomy and the game.
DeVries summarizes the features of robustness and viability of non-domesticated in sharp contrast to degenerate in later health. Sahlinsova offer is an early statement of the main points of his book The Economy of the Stone Age (1972), namely, namely, that paleotitickí people are truly rich, with no man-made or unmet needs.
Lynn Clive protests against victims because of skyscrapers birds and aircraft, while Landau offers a personal response to what we have lost everything. The amazing meditation Adorno describes a utopian component of children's game playing at something or someone. Remembers the unrestrained state of mankind, when productivity is clearly denied the value and barter trade, not pay attention, since such a useless activity as "tested the right life."
A moving poem Ramona Wilson and questioning the need hierarchy Marvin Harris expanding this section.
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