The Coming of Spring - Charles Burchfield
Evolution has turned man into a sharply isolating creature, seeing the world the way we like to think of our private selves. Almost all our art before the Impressionists - or their Saint John the Baptist, William Turner - betrays our love of clearly defined boundaries, unique identities, of the the individual thing released from the confusion of background. This power of detaching an object from its surroundings and making us concentrate on it is an implicit criterion in all our judgments on the more realistic side of visual art; and very similar, if not identical, to what we require of optical instruments like microscopes and telescopes - which is to magnify, to focus sharper, to distinguish better, to single from the ruck. A great deal of science is devoted to this same end: to providing specific labels, explaining specific mechanisms and ecologies, in short for sorting and tidying what seems in the mass indistinguishable one from the other. Even the simplest knowledge of the names and habits of flowers removes us a step from total reality towards anthropocentrism; that is, it acts mentally as an equivalent of the camera view-finder. Already it destroys or curtails certain possiblities of seeing, apprehending and experiencing. And that is the bitter fruit of the tree of Uppsalan knowledge.
It also begs very considerable questions as to the realities of the boundaries we impose on what we see. In a wood the actual visual 'frontier' of any one tree is usually impossible to distinguish, at least in summer. We feel, or think we feel, nearest to a tree's 'essence' (or that of its species) when it chances to stand like us, in isolation; but evolution did not intend trees to grow singly. Far more than ourselves they are social creatures, and no more natural as isolated specimens than man is as a marooned sailor or a hermit. Their society in turn creates or supports other societies of plants, insects, birds, mammals, micro-organisms; all of which we may choose to isolate and section off, but which remain no less the ideal entity, or whole experience, of the wood - and indeed are still seen by most of primitive mankind.
Scientists restrict the word symbiotic to those relationships between species that bring some detectable mutual benefit; but the true wood, the true place of any kind, is the sum of all its phenomena. They are all in some sense symbiotic, being together in a togetherness of beings. It is only because such a vast sum of interactions and coincidences in time and place is beyond science's calculation (a scientist might say, beyond useful function, even if calculable) that we so habitually ignore it, and treat the flight of the bird and the branch it flies from, the leaf in the wind and its shadow on the ground, as separate events, or riddles - what bird? which branch? what leaf? which shadow? These question-boundaries (where do I file that?) are ours, not of reality. We are led to them, caged by them not only culturally and intellectually, but quite physically, by the restlessness of our eyes and their limited field and acuity of vision. Long before the glass lens and the movie-camera were invented, they existed in our eyes and our minds, both in our mode of perception and in our mode of analysing the percieved: endless short sequence and jump-cut, endless need to edit and range this raw material. - John Fowles, The Tree
Scientists restrict the word symbiotic to those relationships between species that bring some detectable mutual benefit; but the true wood, the true place of any kind, is the sum of all its phenomena. They are all in some sense symbiotic, being together in a togetherness of beings. It is only because such a vast sum of interactions and coincidences in time and place is beyond science's calculation (a scientist might say, beyond useful function, even if calculable) that we so habitually ignore it, and treat the flight of the bird and the branch it flies from, the leaf in the wind and its shadow on the ground, as separate events, or riddles - what bird? which branch? what leaf? which shadow? These question-boundaries (where do I file that?) are ours, not of reality. We are led to them, caged by them not only culturally and intellectually, but quite physically, by the restlessness of our eyes and their limited field and acuity of vision. Long before the glass lens and the movie-camera were invented, they existed in our eyes and our minds, both in our mode of perception and in our mode of analysing the percieved: endless short sequence and jump-cut, endless need to edit and range this raw material. - John Fowles, The Tree
Conventions for Abstract Thought
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Charles Burchfield via JW.





