Thoreau

Oct 29, 2017 ∞

Wicked Problems in Environmental Policy

When I first started teaching environmental philosophy courses I used anthologies of helpful articles for my core readings. These included articles about topics ranging from environmental ethics and philosophy of nature to animal rights, land ethics, and pollution.

The more I read, the more I realized how hard it is to do more than a simple survey of problems in a single semester. From early on, I started adding narratives to my classes, using texts by people like Wendell Berry, Aldo Leopold, Rachel Carson, Henry Thoreau, Kathleen Dean Moore, and Vandana Shiva. I've also included sacred texts and poems from around the world, because while many of those narratives and poems don't solve the problems, the form of writing they use makes them a flowing spring of renewable thought-provocation.

Recently I've taken on an even broader approach to teaching environmental humanities courses by designing a course I call "How To Begin To Solve 'Wicked Problems' In Environmental Policy."

I won't explain everything here, because the topic is too big to explain in detail now, but I will try to explain what I mean by the title of the course.

The previous sentence is a picture of what the course is like: there's too much to cover all at once; there are too many elements to explain to do them all justice in a short space; so it's often more helpful to begin the process and to keep it before you as an ongoing matter than to treat it as a simple problem to be solved with a simple solution.

This is the nature of "wicked problems," after all. It's not that the problems are wicked or evil, but they are immensely complex, with many changeable parts or situations, and any solution that is offered will change the situation. An example might help to illustrate what I mean. Let's consider world poverty.

If we take poverty to mean simply the lack of funds on the part of the impoverished, then it is a simple problem to solve (even if it isn't an easy one.) All you have to do is find out how much money the poor lack, and give it to them. If poverty were simply a lack of funds, then filling that lack with funds would be the solution. But this solution fails to ask what caused the lack of funds in the first place, or why it matters. And it fails to acknowledge that handing over money changes the situation into which the money is given. Economists know that economic predictions are not a precise science. There are simply too many factors at play in human economic systems. As the 17th-century philosopher Mary Astell put it, "single medicines are too weak to cure such complicated distempers." [1] Some medicines have side effects, after all, and the same is true in economics, and in many other disciplines.

So how do I teach this course? I start with some problems I understand too poorly and some narratives that I know will be incomplete, focusing on two places where I teach and do research: Guatemala's Petén Department, and the headwaters of the Bristol Bay region of Alaska. In both cases, there is competition for certain resources, and the use of one resource can threaten or permanently impair other resources.

I don't expect my students can solve these problems for other people, but they are problems I've come to know more and more intimately over years of firsthand experience of the regions in question. So I tell my students stories about those places, and I try to introduce them (often by video calls) to people who work in those places. I want my students to get to know as many different stakeholders as possible, and to hear their stories in the context of those peoples' lives.

You might justifiably ask: if I don't expect my students to solve the problems, and if I myself don't have the solutions, what justifies teaching such a course? My answer is, first, that it is better to try than not to try, and second, that in looking at problems in which we don't feel a personal investment we can often learn to tackle the problems that are closer to home.

There's an ethical and political upside to this, too: once you see that certain problems are "wicked problems," you can start to see the ways that policy-touting charlatans try to pull the wool over your eyes. It is a very old political trick to win votes by claiming that wicked problems are simple ones, and that only you or your party can see the simple solution. This gives a strange comfort to voters who have been perplexed by complexity, and that comfort wins votes on the cheap, at the expense of humility, neighborly care, mutual struggle, bipartisan collaboration, and seriousness of thought.

I have more to say about this - some of it no doubt will be mistaken - but for now I'll wrap up this piece with a rough outline of what I propose to my students as a way to begin to solve wicked problems in environmental policy. Here it is:

1) First, identify the community of stakeholders.
a. Do so for their perspectives, for their interests, and for their tools.
b. Ask: Who are the stakeholders?
i. Go beyond the financial stakeholders or stockholders.
ii. Include everyone who affects, or is affected by, the policy under consideration.
c. Remember Charles Peirce’s idea: science is the work of a community, not of an individual.
d. Make concept maps, and use other kinds of visualizations of the problems.
i. This is a way of utilizing a broad range of tools. Don’t just use the tools others tell you are relevant; include the arts and the sciences alike.
ii. Drawing and sketching pictures will help you to see better. As Louis Agassiz said, “the pencil is one of the best eyes.” It is often better than a camera.
iii. Music, literature, poetry, and the visual arts may be just as helpful as the tools offered by STEM fields and policy-making professions like law.
iv. If you include the arts, you wind up including the artists; similarly, if you exclude the arts, you exclude the wisdom and insight of the artists.
v. Include ordinary daily practices. Learn to fish, even if you don’t plan to fish. Hike in the woods, even if you don’t like the outdoors. These are, in a way, practices of paying attention to the world.
e. Include other voices and texts in the conversation, not just the shareholders, but all the stakeholders.
f. Define “stakeholders” as broadly as you can. Include a community across generations. Include the departed and the not-yet-born if possible.
i. Traditions might be full of wisdom, so don’t ignore them, especially if they are specific to a place. Traditions may be inarticulate wisdom that is tested by time.
ii. Plan for seven generations. I sometimes think of this as the difference between planting those crops you will harvest this year and planting hardwood trees so that they will be old-growth trees long after you are dead. Humans – and other species – need both kinds of plants.

Bear scat along a salmon river, Katmai Preserve, Alaska

2) Second, fill your toolbox—and your community’s toolbox—with bear poop. This is an inside reference my students will understand by the end of the semester, but I'll fill you in briefly: I take the time when I am in the wild to look at animal scat, because it is often a picture of what food is available to the animals, and that, in turn, is a picture of the problems the environment is facing. Paying attention to scat over time gives you a long-term picture of changes to the environment. Poop is a tool that is free, that is right in front of you, and that is easy to overlook as unimportant or distasteful. Bear poop that is full of salmon bones tells me one story; bear poop that is full of berries tells me another. I don't literally fill my toolbox with bear poop, but paying attention to negligible things like bear poop gives me new tools I wouldn't have otherwise. What does this mean for us?

a. Identify the community’s tools, perspectives, and skills, and seek to integrate them into a tool-wielding community.

b. See the problem as broadly as you can. We tend to frame problems based on our perspective, so do what you can to gain the perspectives of others.

Darwin: most of us never look more than 15 degrees above the horizon.

Emerson: move your body so that your eyes see the world from a different angle.

c. Try to gain as many tools as you can

d. Value experience and first-hand knowledge

i. Go underwater – that is, look at the world in new and unfamiliar ways, from unfamiliar vantage points.

ii. Travel – get to know the world differently, and get to know how others know the world. Don't just do tourism, but saunter, as Thoreau puts it.

iii. Learn the languages you can – even a little bit will make a difference. Words are tools, and they are lenses through which to see the world anew.

iv. Study “unnecessary” knowledge, and not just the knowledge others tell you is necessary – don’t let others tell you what tools are worth gaining.

v. Foster your curiosity. Don’t let it die of neglect.

e. Engage in labs, even in the Humanities – learn experientially.

3) Third, have what Peirce calls “regulative ideals”

a. Aim high, and have a direction. But

b. Recognize that the direction will change; this is like taking bearings while navigating. You have to keep adjusting as you move and as you discover the landscape

4) Fourth, don’t expect perfection

a. and don’t expect ultimate solutions. Expect that truly ‘wicked’ problems will continue to be problems, and that they will continue to change and to spawn new problems. Such is life.

b. Instead, expect meliorism, growth, improvement

c. Peirce uses some odd words to describe all this: tychism, synechism, agapism: chance, continuity, love. Someday, look these up, or ask me to define them for you. Vocabulary is a powerful tool.

5) Fifth, do expect growth, and strive to cultivate good things. This is the work of ethics.

6) Sixth, do expect to be part of a community that continues to work on the problems for a long time.

7) And seventh, don’t give up!

Of course it is possible to solve environmental policy problems apart from a community; once you’re no longer a part of a community, “policy” takes on a simpler meaning, and so does “environmental.” But merely redefining words—or merely divorcing yourself from a situation—doesn’t solve the problem. Rather, those decisions only blind us to the problem. This is satisfying our own irritation rather than satisfying the needs generated by the actual problem.

*****

[1] Mary Astell, A Serious Proposal to the Ladies, Sharon L. Jansen, ed. (Steilacoom, WA: Saltar's Point Press, 2014) p.65.

Oct 18, 2016 ∞

I Want My Religion To Be A Garden

Today my ecology advisee and I met while walking across our campus. Walking and talking, we ignored the formalities of her writing, and attended to the plants and animals around us. Soon we will need to return to the texts: to her reading and writing. But today we did that by attending to the garden around us.

*****

I’ve entered a stage of my life where I am less concerned with the proofs and proof-texts of religion and more interested in the practices that I've inherited. Like William James, I’m more curious about the fruits than the roots. I want my religion to be like a garden. I hope it has good soil, but I’m likely to judge its health by what it produces.

Maybe this is why liturgy has come to be meaningful for me, just as poetry has. I know I won’t be able to command words forever, so I want to store up good words while I can. I’ve seen my elders lose their words as their minds age. I’ve also seen them retain their songs. Ten years after his stroke, as he was approaching the end of his life, Granddad couldn’t understand my questions, couldn’t remember my name, couldn’t say much about what he needed. But sometimes a spark of life would come to his eyes, and he would begin to sing. It was almost always a song he had learned eighty years before, when he and the twentieth century were both still young.

And there is deep wisdom in the return to ancient songs, and to ancient texts. Don’t return because you must but because you can. Don't return to slavishly obey them. Return as heirs who hold up inherited keepsakes to the light and consider the relics of our ancestors. What made them hold on to this, to save this for us, to pass this on to us? What role did it play in their lives?

*****

Some of the relics seem silly at first, but they are often palimpsests of signs, layered meaning upon meaning. The Ark is a nice children’s story – as long as you leave all the death and violence out of it – but it’s also silly. Who believes you could make such a boat of gopher wood, and carry in it so many species?

But then I reflect a little longer and I think: it may be silly, but it is also a story of what we do, and of what we must do. We bring floods upon ourselves, and we fail to plan for them, and we mock those who do. I no longer reject the story of the Ark as unhistorical; now I think: we need more Arks, for the sake of the future. That is, I'm not as concerned with the roots of the story as with the fruit such a story might bear when I hold it up to the light. We need Svalbard seed banks all over the world. We need to make Arks of our gardens, we need buffer strips around our waterways so that we can make Arks of our oceans. We need national parks as Arks of refuge from our constant expansion. The world is not limitless, but we spend it like teenagers spending their first paycheck on a wild weekend, full of expectation that there is so much more to come, so much time for saving later on.

Some of the relics we've inherited are not things but rituals. I’ve heard priests joke that their job is to “hatch, match, and dispatch”: to welcome new lives into a community, to bear witness to new commitments, to help the community say goodbye to those we have lost. They joke, but we know there’s not much that matters more than these acts of love.

The ritual of Communion has become meaningful to me for a similar reason: love. Where else can I go to sit as equals with people from across the community, to take bread and wine with them, regardless of race, class, gender, income, age, or language? All are welcome, I am told, and I have seen it happen, if only briefly, on Sunday mornings. I admit it: I’d rather sip coffee, alone, with a book and some good music in the background, preferably with a good view of mountains, or water, or both. But I commit myself to this ritual of sharing bread and wine with strangers because I recognize that what I want and what I need are not always the same thing.

We need hospitality towards the stranger, philoxenia as the Greek language calls it, friendship towards those who are not like us. We need to remember that for some people “good Samaritan” was an oxymoron, since Samaritans were another nation who didn’t act like us, and who therefore could not be good. Then we need to become that oxymoron, and show such goodness to others that we give them the delight of learning that people like us can love people like them.

We need to cultivate a sense of awe, and wonder, if only because awe and wonder remind us that we are not the end of the story, nor even its beginning. We are in the middle somewhere, which means we have received an inheritance, and now it is ours to safeguard and to pass on to others.

We need to avoid making idols not because the idols are wicked but because once we focus our worship on what we have made we become worse than we were. Idols induce myopia. The shiny stones narrow our gaze, their brilliance blinds us to darker and gentler colors.

Money can become an idol, and because it produces money, work can become one of those idols, too. We need Sabbath-rest. We need it for ourselves and for our workers and for every field we till. We’ll be told we are fools for not maximizing our productivity, just as Noah was told he was a fool for focusing on the short-term need to build a lifeboat.

*****

Noah lived to be nine hundred and fifty years old, we are told. Maybe the focus on productivity is an idol, too.

*****

I want my religion to be a garden, a place where beautiful things can grow, things worth looking at for their own sake, as well as things that will nourish my family and my neighbors. A place where I must return, day after day, to see how things are growing; to see what needs to be fertilized, what needs to be pruned, what weeds need to be pulled; to see what old plants still blossom, what new plants are springing up from seeds borne on the unseen wind.

*****

Updates:

My gratitude to Ed Mooney, who reposted this on his Thoreau blog, Mists On The Rivers; and to Lori Walsh of South Dakota Public Radio for asking me to read this post on Dakota Midday on November 3, 2016. People like Walsh and Mooney make good gardening possible, and far more joyful.

Aug 6, 2016 ∞

A Pretty Good Year

Last year was a pretty good year. Or at least, what I remember of it was pretty good.

As my regular readers know, I'm a professor of philosophy and classics, and I teach a wide range of classes. (You can click on the "Teaching" link above to see a sampling of the courses I teach.)

Often people assume that means I wear tweed and a bowtie and that I spend my time in classrooms talking about old books. All that is true, but it's only a part of what I do.

In fact, most of my favorite classrooms are outdoors, where I'm likely to be found wearing jeans and hiking boots, a parka, or a wetsuit and snorkel.

Over the last dozen years or so my teaching and research have tended towards the environmental humanities. Think of this as the merging of the humanities side of the liberal arts with a close observation of the natural world. I consider my work to be a continuation of the work that Thales and Aristotle did when they paid close attention to animals on the ground and to the skies above, and of the work of Peirce, Thoreau, and Bugbee, all of whom let a rising trout or a solar eclipse provoke philosophical reflection.

While I don't work in an indoor laboratory, I think that education is not about the imparting of information or the filling of an empty vessel with ideas. Education is the kindling of a fire, as Plutarch wrote. And that fire is kindled by the kinds of experiences that we get in labs, art studios, shared meals, liturgies, study travel, and seminars. Lecture halls are a fine place to discuss environmental policy, to be sure. But so is a prairie, especially when you're waiting for water to boil on your camp stove, and watching the sun's beams break over the horizon and melt a light frost on your tent.

When I'm at home, I like to take my classes outside to sit under trees on campus. In the fall, I try to bring my Ancient Philosophy students camping in the Badlands of South Dakota where we can view the stars far from urban glow. Most Januaries, my students and I are in the subtropical forests of Guatemala and on a barrier island in Belize, studying ecology and culture. I rarely take a spring break, since I usually take that week to teach a course in Greece. Last summer I started teaching a class on trout and salmon in Alaska.

Those are all beautiful, memorable places, but I don't visit them as a tourist. I go to these places because I want my students to understand what is at stake when we talk about environmental regulations and practices. I want them to meet displaced people whose permafrost islands are melting or whose forests are being burned down for meager cropland. I want them to see the disappearing mangroves so that they can consider the full cost of seafood. When they stay in homes in Guatemala, my students will meet people who can never again be a mere abstraction; after we return, my students will know that the people struggling to cross borders are not nameless, faceless strangers, but people who are looking for ways to feed those they love.

A little less than a year ago I was finishing up a year that had brought me to all these places. I taught in the South Dakota Badlands, in Central America, in Greece, and in Alaska. Along the way, I had begun studying environmental law at Vermont Law School as a way of enhancing my teaching and my research. It was a good year, and as August was winding down, my desk was covered with field notebooks full of observations from Alaska and Guatemala, ready to be written up. My field notes are usually accompanied by thousands of photographs, and hundreds of sketches. I began the fall semester last year ready to teach, and ready to write.

Field Notes, Copyright David L. O'Hara 2016

Field notes. A picture of some of the work I do when I'm inside, and not teaching; or, if you like, a picture of my desk as I recover from my injuries. I have a lot of catching up to do.

And then I wound up in the hospital with some serious injuries. Those injuries put a sudden stop to all my teaching last fall, and for a long time I lost most of my ability to write. (I'll try to write more about the injuries and my subsequent disabilities later; it's not an easy thing to write about yet.)

Now, as this summer hastens towards the beginning of another school year, I am able to look back on last year with a sense of good fortune - albeit mixed with one very bad day and its long-term consequences. Physically, I'm regaining my flexibility and strength, a little at a time. I'm not where I was a year ago, and I may never be there again, but I'm alive and able to walk, so I'll count that in the "win" column of my life's scorecard. Intellectually, most people seem to think I'm doing fine, so I'll also count that as a win. Although it left me exhausted each day, I was able to teach again this spring, and I plan to be back in my classrooms (Deo volente!) this fall.

But here are these field notebooks, and hundreds of unedited pages on my hard drive. It was my habit to write daily. Over the last year, recovering from a brain injury has made it hard to write more than a few sentences at a time.

This morning I was looking at some of my pictures from my research in the Arctic last summer, and I was hit with a feeling of loss. Those photos and those notes should be a book by now, and perhaps several articles and book chapters, too. Instead, over the last year, as I have waited for my body and brain to heal, and as I struggled to do my teaching, I had no strength to write.

It feels funny to say that, but perhaps I am not alone in finding that a brain injury can be slow to heal and extremely tiring. I don't say that to get your sympathy. I am blessed with a very supportive community and an amazing wife who somehow has kept our life together and nursed me through my healing process. I'm fortunate. But if you've read this far, you might consider whether there are others around you who look like they're doing well physically but who might be nursing invisible wounds or who might be struggling to cope with invisible disabilities. This past year has given me a new perspective on that by making me aware of my own disabilities, most of which you won't notice if you see me at the gym or in one of my classrooms.

I might not be able to write another book yet, so for now, here's my plan: I'll write a little at a time. Thankfully, I've got my notes, sketches, and photos. I'll start with them.

If you're curious about how a professor of philosophy and classics does research and writing about nature - and how he works to recover from a serious brain injury - you might check out some of my recent publications. My book Downstream is the result of eight years of field research on the ecology of the Appalachians, with a focus on brook trout. On this blog you'll also find my recently published poem, "Sage Creek," which might give you a glimpse of my ancient philosophy class camping and stargazing in the Badlands. Or feel free to look at my photos on Instagram. Even when I can't teach in the field, I can still wander my garden with a hand lens and camera.

Mar 2, 2016 ∞

Thoreau on Liberal Education, Wealth, and Freedom

“We seem to have forgotten that the expression "a liberal education" originally meant among the Romans one worthy of free men; while the learning of trades and professions by which to get your livelihood merely, was considered worthy of slaves only. But taking a hint from the word, I would go a step further and say, that it is not the man of wealth and leisure simply, though devoted to art, or science, or literature, who, in a true sense, is liberally educated, but only the earnest and free man.”

-- Henry David Thoreau, "The Last Days of John Brown"

Mar 31, 2015 ∞

Liberal Education And Freedom

"We seem to have forgotten that the expression "a liberal education" originally meant among the Romans one worthy of free men; while the learning of trades and professions by which to get your livelihood merely, was considered worthy of slaves only. But taking a hint from the word, I would go a step further and say, that it is not the man of wealth and leisure simply, though devoted to art, or science, or literature, who, in a true sense, is liberally educated, but only the earnest and free man."

H.D. Thoreau, "The Last Days of John Brown"

Jan 1, 2015 ∞

Interview on SD Public Radio

Karl Gehrke interviewed me on SD Public Radio today about my new book. We talk about the book, brook trout, fly-fishing, hunting, raising children, and a handful of other topics with occasional nods to Heidegger and Bugbee, Kathleen Dean Moore, Scott Russell Sanders, and, of course, Thoreau.

Click here to listen to the whole interview.

Aug 28, 2014 ∞

Giving Our Prayers Feet

The American scientist and philosopher Charles Peirce described belief as an idea you are prepared to act on. If you say you believe something but you are not prepared to act on it, you probably don't really believe it in any meaningful sense of that word.

Of course, there might be a number of ways in which we might act on our beliefs.

What about prayer? Could praying be a kind of action?

It depends.

Philosopher and atheist Daniel Dennett once described prayer as a waste of time. I mean literally a waste of time. If you're praying, he said, you're not engaged in useful activity. When he was ill, someone offered to pray for him. His reply:

Surely it does the world no harm if those who can honestly do so pray for me! No, I'm not at all sure about that. For one thing, if they really wanted to do something useful, they could devote their prayer time and energy to some pressing project that they can do something about. (emphasis added)

I agree with him that if prayer keeps us from doing what we can to alleviate the suffering of the world, we're probably using our time poorly.

On the other hand, as I've argued before, prayer might be essential to other kinds of action.

Giving our money and time is generally a good thing, I think, but I think the giving becomes deeper still when we do as Thoreau urged in Walden: don't just give your money, but give yourself. In other words, if you've begun by dumping water on your head for an ALS icebucket challenge, great. Now deepen that giving by making it part of who you are.

If you decide to do that, prayer - or something like it, I don't care what you call it - can make a big difference. Here's what I mean: giving to charities can be automated, so you can do it without thinking about it. Set up an automatic bank transfer each month and you can give to as many charities as you can afford, without putting much of yourself in it. But if you make those philanthropies and missions the intentional object of your thought for part of each day, you might find that you begin to care a lot more about the cause and the people involved.

If praying is the act of giving some of your time to bring together the world's greatest needs and your greatest hopes, then prayer might be the most important thing we can do. Too often we allow ourselves to divorce others' needs from our hopes, and then the needs of others become allied with our fears.

This is one reason why I respond to the news each day with prayer. Sometimes my prayers are simply Kyrie eleison, "Lord, have mercy." Because sometimes that's all I've got when my heart and mind are overwhelmed. But if that's all I've got, then it will be my widow's mite, and I'll give it. By the way, this has the added effect of making me worry less without taking away my desire to act for goodness and justice.

(My friend Anna Madsen has a short, funny, and helpful piece about just that, by the way. Check it out here.)

All of this was inspired by a moving Facebook post by an alumnus of my college, Caleb Rupert. Caleb is a thoughtful and creative man, and though I don't know him well, he strikes me as a good egg and as someone who wants to do the best he can in this life. Here's what he shared on his page:

I'm standing at the bus stop and on the corner is a homeless woman. A kind looking black gentleman is walking by and nearly walks past her to beak the red-hand count down, 5, 4, 3....The gentleman stops, and turns to the homeless woman. He then falls to his knees and says a short prayer; I cannot hear the words, I'm too far away. As he finishes, she looks up and smiles at him. He smiles back and crosses the street. This gentleman gave up an entire two signals to acknowledge this woman through prayer. Though I do not believe that prayer will be heard by any entity other than the person praying and those around them, this does not discount the power, and importance, of acknowledgement of something as wicked as homelessness. A challenge in which so many of us like to ignore or pretend is non-existence, or worse, pretend this challenge is not as harsh and hard as it is. Regardless of my views of the validity of religion, I cannot ignore the importance of it being an entity which can cause those that follow, truly follow, not just "Sunday believers," but those that acknowledge the importance that every prophet and god-son has preached, which is to care for those that suffer and those that struggle. This gentleman, through his beliefs, gave this woman a smile, and the knowledge that when she goes to bed at night, someone is thinking about her and cares about her well being enough to stop and give his God, which he truly devotes himself to, a mention of her. In the end, regardless of a beliefs validity, what I believe is most important is relieving the pain of those that suffer and always remember that there is always someone who hurts more than you and your acknowledgement is the thing that can save them, even for a brief second, relief from that pain. (Emphasis added)

Caleb's words remind me of Thoreau's, and of Dennett's, and of Jesus's. Yeah, you read that right. Because all four of them are concerned with making sure that whatever we do, we act on what we believe, and that we act in a way that tries to make others' lives better.

I asked Caleb if I could share his words here. His reply is just as good as his original post. He said I could post his words, provided I include some links to local food shelves, soup kitchens, and homeless shelters. I love that.

So I will ask that if you share this post, you do the same thing by posting a link to at least one organization in *your* community that helps the homeless. In that way, let us make our prayers effective to the best of our ability, and may they rise to whatever heaven may be.

Here are my links for Sioux Falls, South Dakota. Please consider volunteering your time, giving your money, and remembering them and the people they serve in your prayers. And as you do so, may your prayers grow feet, and begin to change the world.

The Banquet

Union Gospel Mission

St Francis House

Jun 13, 2014 ∞

College Athletics: Cui Bono?

This Strange Marriage of Athletics and Academics

This week I've been considering the place of sports on American university and college campuses. (See here and here for the other pieces I've written on this this week.)

If you grow up here, it doesn't seem at all strange, because it's simply how things are. But a little reflection suggests that the juxtaposition of academics and athletics is a little strange.

I say it is "a little" strange because throughout the ages thoughtful people have said that the two complement each other. Plato's Republic discusses the relationship between gymnastics for the body and philosophy for the mind, for instance. Of course, Plato, famous for his irony, is never wholly straightforward, and the target he is aiming at is probably something else, but the characters in his dialogue act as though bodily exercise and mental exercise are related.

Walking, Playing, and Thinking

One of Socrates' other students, Xenophon, wrote in his Cynegetica that the best education comes through learning to hunt, and that book-learning should only come after a boy has learned the art of coursing with hounds, and practiced it in the country. And there are many others who tell us that moving our bodies and learning go together: Maria Montessori reminds us that the work of children is play. Philosophers as diverse as Aristotle, Nietzsche, C.S. Lewis, Henry Thoreau and Charles S. Peirce tell us that walking and thinking are natural companions.

So the strangeness of the marriage of learning and playing is not the hypothesis that the body and the mind work both need exercise. The strangeness is the way we pursue - or, just as often, fail to pursue - that hypothesis. We are told that movement helps us think, and that playing team sports teaches us virtue. If all that is true, then why do we not encourage all students to play sports?

The Irony: We Do Not Practice As We Preach

Speaking of irony, consider this: What we claim and what we actually do are at odds with one another. We say sports are good for everyone, then we expect coaches to eliminate all but the best athletes from their instruction. Rather than advertising our schools as places where students can get an excellent physical education we expect our coaches to travel far and wide to recruit only the best athletes, i.e. those who need the least instruction and who are most likely to win competitions. It is fairly obvious that, rather than using athletics as a means of inculcating virtue and fostering better thinking, we use athletics to gain honor through victories.

And of course, this is obvious to us. We want to win games because winning is a form of advertising. For good or ill, we accept the fact that high school students will often choose our school in order to participate in the glory of competitions won. But we continue to give the other justifications for participation in athletics, perhaps because we perceive that it would be crass to come right out and say "Come to our college and bask in the glory won by others. It will thrill you, and it might help your job prospects," or "We hope that the victories of our athletes will help us to raise money from people who won't give unless we are winning games."

I don't want to be cynical about this. As I have suggested above and said directly in my previous posts, I'm in favor of athleticism. What troubles me about it is the way that certain college sports become increasingly professionalized. Why, after all, are student athletes considering unionizing? That's something employees do, not students.

Let Everyone Learn To Play

My conclusion is not to push for the elimination of college athletics, but for athletics to be brought more into line with the best reasons for preserving it. If playful exercise makes us better people and better students, then let's urge more students to play. Let's give less attention to inter-collegiate competition and more attention to teaching lifetime sports that will allow our alumni to enjoy the benefits of physical activity for the remainder of their lives. Let's teach poorer students to play golf so that when they enter the business world they aren't at a disadvantage when deals are made on the fairway. Let's teach everyone to swim. Let's take all our students on walks - serious walks, cross-country walks. Let's teach them what Thoreau calls the art of sauntering.

Playful activity takes many forms. We should resist the temptation to think of it as the pursuit of a ball. Swimming, hiking, rock climbing, Tai Chi, dance, yoga, and numerous other activities have the same moral and intellectual benefits as team sports. There should be as many opportunities for vigorous play as there are bodies.

Some of my friends have balked at this, understandably. Not all of us are athletic, or at least not all of us feel athletic. But I think a good deal of this is because many of us learned about athletics in a victory-oriented environment. That environment fosters a narrow and shallow view of the active human life. We may not all be quarterbacks, point guards, shortstops, or strikers, but all of us can be active within the limits of the bodies we have been given. If activity is good for us, then we should treat it as good for all of us. Play should not be limited to the activity of a few for the thrill of the inactive many. Play should be, as Peirce said, "a lively exercise of our powers," whatever those powers may be. And it should be a delight.

Dec 29, 2013 ∞

The Music of the Spheres: The Sun Is A Morning Star

Students in my Ancient and Medieval Philosophy class are required to spend at least four hours outdoors, gazing at the skies.

The Morning Star, Good Earth State Park (SD), December 2013

That may sound odd, but it arises from my conviction that philosophy needs labs. I call it my "Music of the Spheres" project, in which I invite them to consider what it would have been like to be Thales (who was one of the first to predict a solar eclipse), gazing at the night sky and thinking about the laws that seem to guide the motions of the celestial bodies.

The students are given specific instructions and they must come up with a clear research project that can be accomplished using only the tools available to ancient astronomers.

For me, the best part of the class comes at the end when I read their work, and I get to see their offhand comments, like this:

"I saw the Milky Way and its Great Rift for the first time."

My heart leapt when I read that one. This next one didn't make my heart leap, but it did make my heart glad, because it too is an important discovery:

"Stargazing is much more fun with a friend."

We live beneath these skies but so rarely do we lie on our backs beneath them and gaze upwards. Rarely do we lift our eyes to the heavens to see what is there, and when we do, we are quick to turn away in boredom, as though it were a small thing to gaze into the greatest distances.

If you don't know what planets are visible right now; if you can't quickly identify a few constellations; or if you aren't sure what phase the moon is in, why not go outside and have a look? And why not share the moment with a friend?

The heavens are not yet done revealing themselves to us, and "the sun is but a morning star."

Dec 1, 2013 ∞

Searching For Winter Strawberries

A late October strawberry in my garden

I spent my twentieth year of life in Madrid, Spain, studying Spanish philology. Studying abroad is like laboratory work in a science class: the experience often teaches much more than lectures or readings could ever do. Many of the lessons are unanticipated, and depend on the interaction of student and environment.

One day in February, for no particular reason, I wanted to eat strawberries. A few blocks from my flat there was a market, so I walked there and searched for fruit stands. Finding one but seeing that they had no strawberries, I asked the proprietor, "Do you know where I can find strawberries?"

"Of course," he replied. "Right here."

"But you don't have any," I observed.

"Of course I don't," he said.

I was confused. "But you said I could find strawberries right here."

"You can," he replied. "But not until June."

This took a little while to sink in. I was accustomed to going to a supermarket at home in New York and buying any fruit I wanted at any time of year. Now I was being told what should have been perfectly clear: fruit is seasonal.

At first I was disappointed, but it took only a few minutes before I realized that this wasn't such a bad thing. It meant that the strawberries, when they arrived, would taste that much sweeter. The disappointment of having to wait would be repaid by the delight when they did arrive.

The experience didn't reform me, of course. I love eating my favorite foods year-round, despite not having harvested them and usually without knowing where they came from.

But it did make me appreciate some of the rhythms of life around me. The first part of Aldo Leopold's A Sand County Almanac, and most of Thoreau's Walden - two of my favorite books - follow the cycle of the seasons in the northern part of the United States. Their understanding of nature is one that allows nature to undergo its habitual changes. They might even say that what they know about nature arises from attention to just those changes. Phenology, the attention to when and how things appear and disappear throughout seasons, is one of the most important parts of learning to see the world. If I may speak an Emersonian word, phenology attunes us to the music nature wants us to hear. To speak less mystically, it accustoms us to natural patterns, and much of what the naturalist wants is to learn those patterns so well that we can then see when nature departs from them.

What are the calendars in your life? Technology has made many of them seem unnecessary, but I suspect that they give us much more than we know, just as my experience in Spain gave me unlooked-for lessons. We should be careful not to insist that others delight in the absences or disciplines we delight in; what may be a delightful, self-imposed fast to us may be devastating to someone who is genuinely hungry. When we choose them for ourselves, school calendars, planning one's garden, the liturgical calendars and holidays of the world's religions - each of them can offer us rhythms of both discipline and delight as we make ourselves wait for the strawberries to ripen, the hummingbirds to return, the exams to end, the candles to be lit.

Nov 29, 2013 ∞

Walking In Nature - In Sioux Falls

Photo by David L. O'Hara, copyright 2013

Cardinal in Tuthill Park, Sioux Falls

Thoreau writes that not many people know the art of Walking. I am trying to learn it, and I think part of it involves learning to see what is there. My friend Scott Parsons has helped me to see better by teaching me to draw, since the pencil forces me to pay attention to what I actually see rather than just what I think I see.

Lately I have been trying to walk more - that is, to Walk more - in and around my city, Sioux Falls. I find, as I step off the sidewalks and walk a little more transgressively, the city is transformed. The habits of sidewalks and cars speed up the world around us until much of it vanishes in a blur.

Whitetail deer, east Sioux Falls

Thoreau recommends trans-gressing, that is, stepping across paths and fences rather than letting them herd us to the destinations that habit and tradition and fetishized commerce want to lead us. Once he wrote that we should sometimes bend over and look at the world upside down. Sometimes this is all the "transgression" that is needed to overcome the aggressive habits that constrain us in daily life.

Ice on a single blade of grass on the Augustana College campus

Another tool I have used lately is the camera, peering down its glassy pipe at single, simple things, trying to break up the landscape by gazing intently at just one point. Or, at times, using the lens to draw the world together, to see how much I can gather into its frame.

When I first moved to Sioux Falls almost ten years ago I thought it was a homely place, a city that did not care for design or good planning or beautiful architecture. Slowly, one frame at a time, I am changing my own mind. As I Walk through and around it, I am coming to see that it is, at times and in places, quite a lovely place to live.

Nov 13, 2013 ∞

My Backyard Ark

Augustine once said that a key to his conversion was when he met St Ambrose. Augustine had regarded the Bible as full of flawed and problematic texts. As Augustine put it, "by taking them literally, I had found them to kill."(1) Ambrose taught Augustine that the texts of the Bible may have more than one sense. The scriptures might speak to him in more than one way. When he heard this, and heard it from a man who thought it important to study science and the liberal arts, Augustine found his spiritual home in Christianity.

In recent years authors like Norman Wirzba, Bill McKibben, and Scott Russell Sanders have written about the relevance of Biblical texts for thinking about ecology. To me, they have been a little like St Ambrose. I've found one passage in Sanders to be quite helpful personally as I think about the management of my little suburban fifth-acre plot.

In his A Conservationist Manifesto, Sanders writes about the story of Noah and the Ark. He remembers that Noah was given the task of saving not just himself but every other species as well. And once they were on the ark, it was his job to care for the animals and to keep them alive. Sanders talks about books, and communities, and practices that can be like small arks in our time. One such "ark" may be the little plots of land we maintain around our homes:

"Every unsprayed garden and unkempt yard, every meadow, marsh, and woods may become a reservoir for biological possibilities, keeping alive creatures who bear in their genes millions of years; worth of evolutionary discoveries. Every such refuge may also become a reservoir for spiritual possibilities, keeping alive our connection with the land, reminding us of our origins in the green world."(2)

Lately I've been surveying my yard more closely, looking to see whom I'm sharing it with, and how. I've been trying to do some phenology, like Thoreau did. I also wander my garden with lenses: a hand lens for close inspection; my phone camera and my SLR for keeping records of what lives and grows there; and I've recently set up an infrared game camera to see who passes through at night. For the curious, I've posted some photos below of what I've seen there.

*****
(1) Augustine, Confessions. Henry Chadwick's translation. (New York: Oxford University Press, 1998) p. 88.
(2) Scott Russell Sanders, A Conservationist Manifesto. (Bloomington and Indianapolis: Indiana University Press, 2009) p. 16.

*****

All of these images were taken by David O'Hara in the fall of 2013. You may use them elsewhere but please mention where you found them and give credit where it is due. Thanks.

Sep 26, 2013 ∞

Trained By Trains - Thoreau on Technology

I'm teaching Thoreau's Walden this semester, and tomorrow my class will discuss the chapter entitled "Sounds." While re-reading it tonight I was struck by two passages about trains and the way this new technology was changing the people who lived near it.

Here's the first passage:

"Far through unfrequented woods on the confines of towns, where once only the hunter penetrated by day, in the darkest night dart these bright saloons without the knowledge of their inhabitants….They go and come with such regularity and precision, and their whistle can be heard so far, that the farmers set their clocks by them, and thus one well-conducted institution regulates a whole country. Have not men improved somewhat in punctuality since the railroad was invented? Do they not talk and think faster in the depot than they did in the stage-office? There is something electrifying in the former place."

The Fitchburg Railroad had been very recently built in his time. Despite the short time it had been in existence, already it had begun to change the way people who lived near it regarded time.

It may sound like Thoreau admires this change, but he does not. Just a little earlier he wrote that when he was at Walden his "days were not days of the week, bearing the stamp of any heathen deity, nor were they minced into hours and fretted by the ticking of a clock." His Walden-time is not "minced into hours." That is, it is not governed by any clock but Thoreau himself.

The other passage is one where he imagines the trains as "bolts" or arrows:

"We live the steadier for it. We are all educated thus to be sons of Tell. The air is full of invisible bolts."

To be a son of William Tell is no pleasant thing. To be a son of Tell is to be constantly in mortal peril. One's schoolmaster is the permanent risk of sudden death.

A hundred and seventy years ago Thoreau was already seeing the ways that a single technology - one heralded as beneficent and neutral - was remaking us in its image, changing our sense of time, speeding us up, educating us to stay out of its way and so confining us to the spaces between the spaces it occupies.

And it's not just those who ride the railroad who are conditioned by it; everyone is conditioned by it. The technology is not neutral, not a mere thing we can wield with no effect upon the wielder. We may devise tools, but we are ignorant if we think that the tools do not also come to change us.

Aug 23, 2013 ∞

Thoreau: We Still Have Choices

“The mass of men lead lives of quiet desperation….When we consider what, to use the words of the catechism, is the true end of man, and what are the true necessaries and means of life, it appears as if men had deliberately chosen the common mode of living because they preferred it to any other. Yet they honestly think there is no choice left. But alert and healthy natures remember that the sun rose clear. It is never too late to give up our prejudices.”

Henry David Thoreau, Walden. (New York: Modern Library, 2000) p. 8. (Boldface is my addition)

Aug 22, 2013 ∞

Telling The Story Of Our Common Wealth

In his essay "Common Wealth," Scott Russell Sanders quotes Jean-Jacques Rousseau:

"The first man who, having enclosed a piece of land, thought of saying 'this is mine' and found people simple enough to believe him, was the first founder of civil society." (A Conservationist Manifesto. Bloomington: Indiana University Press, 2009. p. 26)

Sanders knows that's too simple a story to tell of all civil society, but he also knows that there's a grain of truth in it: even if it isn't what happened in some imagined historical past, we see something like it played out in front of us all the time when individuals and corporations land sweet deals to purchase rights to something that until then was held as common property. It happens everywhere.

And it is, for many of us, the story of our childhood Manifest Destiny dreams, stories we read and watched with delight, of finding long-forgotten buried treasure, unclaimed land, undiscovered islands and continents and planets. It is the story of crude Texas tea (oil, that is) that comes bubblin' up through the ground, of gold nuggets sitting unclaimed on riverbeds.

One of my favorite stories - one that I read as a boy and have written about as an adult - is Tolkien's The Hobbit. It's a classic treasure-hunt, a story of a far-off mountain of gold and gems held by a dragon that has no right to sleep on its bejeweled bed. Bilbo Baggins is drawn into an adventure that chooses him, along with dwarves whose desire to regain their treasure overshadows any willingness to share it with others, even in a blasted and impoverished land. My friends and I dreamed of such adventures when we were young; and the childhood dreams do not vanish so much as they grow. Which of us does not from time to time dream of suddenly striking it rich?

*****

I often wonder why it is that "striking it rich" holds such appeal for us. We are unreflective people, all of us. We know what happens to the rich. We have read the story of King Midas, and of Lazarus and Dives, and of Lindsay Lohan. We know what becomes of those who do not have work, or who do not need work. We know what comes of those for whom money matters more than people, because they have become infected with the fact that money can be used to get people to do many things, even if it cannot make them do the best things.

So we settle for second best, as long as we can have second best as often as we want it.

*****

Once this place was open grassland for hundreds of miles. Fencelines crisscross the prairie now, etching lines across fields and defining them. In late October, as I walk the prairie miles, I step over barbed wire as I have been taught, laying down my shotgun on the other side then crossing over before picking it up again. Sometimes I don't see the wire until it strikes my thigh in tall grass. Sometimes it is the barb that strikes me, piercing even my heavy chaps, if I walk too fast.

It's not all bad, this barbed wire. Where farmers put wire, they don't plow or mow. The grass grows unchecked, and falls, and grows again. While the soil of the fields washes away, the fenceline grows taller, a guard against erosion, a tiny ark in which small animals find refuge from machines. It marks private land, or private use of land, but the boundary becomes a place of common life. It is, I suppose, a metaphor: without the hedge of common concern, private property vanishes.

*****

Thoreau once said that you may own the land, but the landscape belongs to all of us. The view is, in Sanders' words, common wealth.

As it turns out, we hold quite a lot in common, in our common wealth: Air, water, sunlight, the view, literature, history, languages, rivers, parks, tradition, culture and custom, a past and a future, the very ideas that shape us. Laws, constitutions, rights. The story we tell of our nation. Education. Genetics. Health. Knowledge.

Obviously some of the things we own are our possession. Some are ours to steward. Some represent our unique responsibility.

*****

Sanders' point is one that I've made a few times on this blog: we need good laws, but we also need to become good people; and one important part of becoming a people is telling the story of what it means to be that people.

The story of our people is no longer told by poets and prophets. We have no Moses, no Homer, at least not yet. Our story is told piecemeal, in increments. We tell it by the habits we form as a culture. You become the person you act like every day. The story that will be told of your life will include some exceptional events, perhaps, but in all likelihood your "exceptional" behavior will emerge not as an exception but as the culmination of other smaller but similar decisions. This is why athletes and firefighters and musicians all train themselves, so that their bodies will know what to do in the decisive moment.

So it is with a nation, with a people, and with our species. The story that will be told of us is one we are writing right now, one political decision at a time, one television advertisement at a time, one credit-card purchase at a time.

*****

"It is not your job to finish the work, but you are not free to walk away from it." (Talmud, Pirke Avot, 2.21)

It's not easy to see what our decisions will lead to, and no doubt the results will be mixed: barbed wire stops the bison from migrating, but it also stops the combine harvester and the plow. But our inability to see the end does not free us from taking the next step on the journey.

Wherever we erect fences, or pull them down, let it be said of us that we did so because we intended the best for our common wealth, and not just because we longed to turn all things we touched to gold for our private gain. Love, and virtue, do not hope for second best.

Aug 20, 2013 ∞

Teaching Outdoors

As September approaches, people keep asking me, "Are you ready to get back in the classroom?"

As early as middle school I knew I wanted to become a college professor, and I love my job. It is a delight to spend time with young people who are curious, after all.

Years ago, my friend Matt Dickerson pointed out to me that it's also my job to help those who are not curious to see why they should be. As it turns out, that work is usually delightful, too, a rewarding challenge.

So on the whole, I love my work.

But I admit I don't love classrooms, for several reasons:

First, no matter what decade, every classroom I've been in has exhibited an unhealthy tendency towards becoming cluttered with the latest technology, and most of that tech seems to take up a lot of space and to become the center of attention. I'm not opposed to technology in the classroom, not at all. But I'm opposed to letting it get in the way, as it does when the "Smart Cart" leaves me no room for my lecture notes, or when I can't seem to turn the ceiling-mounted projector on or off. I'm a fan of chalk, because chalk allows spontaneity, and it allows for much more than alphanumeric writing in neat rows. Sadly, concerns about chalk dust getting into computers is threatening to make chalkboards disappear from my classrooms. Alas. Chalk is an excellent technology, and if it vanishes, I will mourn its loss.

Second, classroom architecture is not some value-free, neutral design. Classroom architecture makes a big difference in how people teach, and how they learn:

This too is related to technology, of course. If the class is focused on video screens, then all the chairs will face the screens, and the classroom might even be structured like a theater. Etymologically, "theater" means something like "a place of gazing," and theaters tend to encourage people to gaze. Sometimes this can work against other activities, like colloquy, small-group interaction, and really anything that involves students moving from one place to another.
If that last sentence made you ask,"But why do you want your students to move from one place to another?" then you see that we have some pretty strong presuppositions about how education should happen: students should sit and listen, teachers should stand and lecture. This communicates something about authority, and at times that's helpful. But it can also invite students to lean back into passivity, and to assume they have no role in their own education.
The furniture in classrooms tells us how people are to behave, because it has been made and purchased by people who had in mind some idea of how students should behave. Most wrap-around desks are made for right-handed people, for instance. And most classroom desks I've seen expect students to sit upright, at attention, with a book open in front of them. I really don't like those desks, and I feel trapped when I sit in them. I wonder sometimes how they make my students feel. I wish we had fewer chairs and more sofas. Maybe a fireplace, or some tables with glasses of water, and ashtrays on them. I suppose I wish I could teach in pubs or ratskellers, which are, after all, places consciously designed for people to meet and discuss what most matters to them, informally, passionately, amicably.
Classrooms that privilege video screens tend to undervalue natural light and windows. I am reminded of Emerson's reflection on a boring sermon he once heard. Emerson wrote, in his Divinity School Address, that while the minister droned on, Emerson looked out the window at the falling snow, which, he proclaimed, preached a better sermon than the minister. I have no doubt that nature can often give a better lecture than I can.

Step off the trails! Explore! An ironic sign at Walden Pond.

Which is why, as often as I can, I get my students out of the classroom. When we are reading Thoreau's Walking, we go for a walk. When I teach environmental philosophy, we often meet under the great tree in our campus quad, where I encourage students to daydream and to play with the grass, to look for worm-castings and owl pellets, feathers and seed-pods, invertebrates and fallen bits of bark. What good is it to gain the world of theoretical knowledge at the expense of knowledge gained through vital, haptic, bodily experience?

And this is why I am a preacher of the importance of study abroad. Not just travel, but serious, engaged, rigorous study in the classroom of life in another place. This is why I teach Classics in Greece every year, and why year after year I take students to Central America to study environmental philosophy and ecology.

More and more I've been trying to shift the learning focus in my classes from the classroom to the laboratory - where by "laboratory" I mean anywhere that allows students to learn with their whole person. I make my ancient philosophy students devote hours each semester to star-gazing, in part because this is what the ancients did, and in part because I don't want them to miss the stars. I want them to gaze in wonder at the firmament so that when they read Aristotle and Galileo they know that they've looked at what those great minds saw as well. We even occasionally take field trips to really dark places like the South Dakota Badlands so we can see the skies even better.

My environmental philosophy students must observe a square meter of earth for a semester, spending an hour at a time without a camera, drawing and writing about what they see, because it does not make sense to me to talk about the earth when you have not taken the time to sit upon it, to listen to it, to smell and taste it, and to see what other lives creep, and walk, and fly across it.

My friend Aage Jensen advocates the Norwegian philosophy of Friluftsliv, life and education outdoors. And when he organizes a conference on it, he eschews conference centers and holds the conference while walking through the mountains, or paddling a river. Because he believes that one should practice what one preaches, and that nature is always ready to teach.

To paraphrase the Stoic Musonius, teachers would do well to talk less and to take their students with them into the fields, because there they will learn far better and far more than in the lecture hall.

Nature is full of things worth seeing.

Aug 7, 2013 ∞

Rebel Without A Camera: Museums, Images, and Memory

No Flash!

My old Brownie. No flash!

My job as a college professor brings me to a lot of museums and archives, and this summer has been especially full of visits to museums, historical sites, and archives in Greece, Norway, the U.K., and the U.S.

As a kid I found most museums boring, but now I really appreciate and enjoy them. I've spent many days of my life in the British Museum and in several museums in Athens, and each time I'm there I feel that time is rewarded with fresh discoveries and with reacquaintance with familiar objects.

Some museums have a reasonable policy of not permitting flash photography, since the bright light of camera flashes can degrade the colors of paint and dyes. Others must insist on no photography when the objects on display are on loan from owners who will not permit reproductions of their images.

But in general, I object when museums and archives prohibit photography, especially when the aim is to force more visitors to come to the physical site. Most people the world over will never be able to visit the world's great museums. And many scholars could benefit from digital images of archival materials. During a recent visit to an archive that hosts many of Henry David Thoreau's papers, I was disappointed to learn that I would not be permitted to take photos of some of the papers I wanted to read later. This forces scholars to spend more time in the archive, which means spending more money - simply prohibitive for many of us. So I type, or scribble, as quickly as I can to transcribe texts in some archives, and hope that I can somehow find what I need in the time I have.

The Ballpoint As A Tool For Seeing
But what if what you want to remember is not a text but an image? Scott Parsons, a gifted artist and a friend of mine, has taught me that one need not be very talented with a pen to begin to capture images. As Dr. Cornelius said in one of Lewis's stories, "A scholar is never without [pen and paper]," and I've tried to make that my rule, too, carrying pen and paper with me everywhere. Scott tells me that a cheap ballpoint pen is, after all, one of the best tools for seeing.

It turns out, he's right: the pen is often mightier than the camera. I think this is because the camera captures all available light, while the pen only captures what my eye and hand tell it to. The chief obstacle to overcome is the disconnect between what my eye sees and what my hand draws. Scott has pointed out to me that this is not the fault of my hand so much as a problem of mistaking what I think I see for what I actually see. In other words, it is a problem of misdirected attention, when I pay attention to what I think is there rather than to what the light is actually doing.

Thoreau Farm

So far, no one in any museum has objected to my drawing what I see. In most cases, when I draw pictures, people seem honored that I should take the time. I drew this picture of the Thoreau homestead in Concord this summer, and a curator there happened to see it as I journaled. She seemed pleased that I took the time to try to draw it. I find that taking the time to draw helps me to notice details I'd have otherwise missed. You can see I'm not a great artist, little improved from my youth. But I'm not ashamed, because even if it's not a brilliant representation, it doesn't need to be; it is a record, in blue lines, of ten minutes of attention. The image is not a photograph; it is a symbol of memory, like a call number for a book in a library that helps me to recall quickly the time I spent sitting on the grass in Concord considering the place where Henry David grew up.

Norwegian waffle: a bouquet of hearts

Norwegian fireplace

Memories Of Delight
I've also begun drawing inside people's homes when I'm a guest there - always with permission, of course. This summer several kind Norwegian friends took me in for a week, giving me space to write while overlooking a fjord, and cooking me delicious Norwegian food. In the evening we built fires in the hearth and talked quietly or played cards. These are fond memories with friends, but they're also memories of delight in seeing new shapes of things. Norwegians build fires and eat waffles as we Americans do, but the fireplaces and the waffle irons are different from the ones I know from my home. The waffles I saw were all shaped like heart-flowers, giving visual delight in addition to the delightful taste (though I'm not yet sold on brown cheese as a topping.) The fireplaces I saw were all open on not just one side, but two. They looked different, but it was only when I began to draw them that I noticed what I was seeing. This is a small thing, perhaps, but it is a reminder that what I take to be the natural shape of things often has as much to do with the traditions I grew up with as with nature. As an aside, when I take the time to draw pictures, it often seems to be taken as a sign of respect, which is just how I intend it: this place you live in, this object in your home, is so wonderful to me that I wish to give it my attention and make it a permanent resident in my journal, the log-book of my heart. May I? Thank you, and thank you for the hospitality that allowed me to witness this.

Pics Or It Didn't Happen
Sometimes I choose not to take photos simply because the camera is itself a sign. When we hold it in front of our face, it becomes not just a lens through which we see, but a symbol of distance: this moment, this image, matters because it will matter somewhere else, somewhen else. There's nothing wrong with wanting to preserve the moment, but when the apparatus becomes the medium through which we perceive everything - when we feel we must record a photonic image of everything to make the moment real, reality itself somehow becomes less to us.

Ecce: the heart of Christ, a luminous doorway

Icons As Luminous Doorways
This summer I had the privilege of visiting the Monastery of Hosios (Saint) Loukas near Delphi in Greece. I'm not Orthodox, but I have real appreciation for what I learn from the Orthodox traditions. An Orthodox priest in my town has told me that icons are not objects of worship, but means of worship, images that help us to pray, just as windows help us to see. The pray-er who regards the icon isn't supposed to see the icon, but, as with windows, to see through the icon. In some sense the artistic image is intended to vanish when it is doing what it was intended to do. This language has been a little bit mysterious to me at times, but at the monastery this summer I had an illustrative experience: I stood in a doorway with bright sunlight shining behind me. Ahead, I could see through another doorway into the narthex of a chapel, and then through another doorway, to the altar at the far end. Beside every Orthodox altar there is an icon of Christ. This one was covered with glass, as icons often are. The glass reflected back to me the image of the doorway behind me, as though in the center of the image of Christ there were a luminous doorway. I tried to take a photo of this, but the contrasts were too great. So I took out my paper and pen and sketched what I saw. It's not a superb image, but it turned out far better than my photographic attempts did. And, as in other cases, I found myself feeling considerably more present and more respectful of the place.

First Parish, Concord, Mass.

African Meeting House, Boston, Mass.

The View From The Pew

This was the case with several other holy sites I visited this summer as well. I had the privilege of hearing Robert Richardson lecture on Emerson in the Unitarian church in Concord, MA this summer, and then to visit the "African Meeting House" in Boston, a site of worship and of community activism for African Americans in the 19th century. It somehow didn't feel right to let the camera intrude into these places. The pen, by contrast, felt like an instrument properly reverent. Each stroke of the pen strengthening lines became like a prayer or an act of gratitude and reverence for the places I was in. In each case I sketched a "view from my pew," the view I had while sitting as worshipers have sat there in times past - and present.

No Photos!
But to return to the complaint with which I began this piece, too many places insist that no photography be allowed inside. While participating in a Summer Institute on Transcendentalism sponsored by the National Endowment for the Humanities this summer, I was able to visit some wonderful places, like the Thoreau Homestead, several of the homes of Louisa May Alcott, and Emerson's home. Visiting these places makes me a better teacher: they help me to tell a better story about the texts and ideas that emerged from them. Bronson Alcott, Louisa May's father, may have been odd, but his oddity is fascinating and delightful. He built this outbuilding to house his Concord School of Philosophy, for instance:

Alcott's Concord School of Philosophy, Orchard House

Architecture As The Embodiment Of Ideas
And he had some beautiful ideas about education: like the belief that children should be allowed to learn what they love to learn, that they should become bodily and sensorily engaged in their learning, that they should run and play and have recess, that art and literature should be significant in their learning, and so on. I knew these ideas before visiting his Concord home and Fruitlands, but seeing the buildings he built to house his ideas helps me to see how he envisioned those ideas at work.

Chair in the Orchard House

Unfortunately, I can only show you the outside of the buildings at the Alcott house, because there's no photography allowed inside, nor at the Emerson home either. So if you live far away, tant pis. I guess you'll have to just travel and visit it. Or, if you like, I can share the sketches I was able to make in our hurried tour. Yes, let's do that. I loved this chair, which is so oddly shaped. In a time when so many chairs seemed intended to make you sit ramrod straight, this one seems to invite you to slouch in different directions, to be at ease in your own body, to delight in sitting in the company of others:

Louisa May Alcott's writing desk

The Alcotts weren't wealthy, but Bronson and his wife managed to provide each of their children with a room of their own, and each of those rooms is suited to the disposition and arts of the child. Louisa May's room has a beautiful little half-moon shelf-desk jutting out between two large windows, perfect for writing stories and books, with excellent light. When I visited, the room was full of tourists, so a photo wouldn't have captured it anyway, and my drawing is very hasty and a little cramped itself, but here's a rough idea of what it looks like while standing beside her bed, plus an attempt to give the bird's-eye view:

The Alcotts' sleigh-bed

Bronson and his wife Abby had some lovely furniture, and I was especially captivated by their sleigh-bed. Its curved ends and gentle woodwork make the bed seem a place worth being, a place of rest and delight:

What I wish is that the owners and curators of these places would recognize that allowing visitors to take photos can help us to preserve the very places we are visiting, and to teach others about them. I understand the desire to make those places special, just as I understand the fear that if you allow images to be taken maybe fewer visitors will come. But for us teachers, taking pictures can be a way to allow our students to visit a place they might otherwise never go.

Thankfully, no one has yet prohibited my pen and paper. Or yours. I'm not up to Urban Sketchers quality, and may never be, but I'm not ashamed to use my pen as a visual instrument, nor to share with you what I've seen through it. And I hope you'll do the same.

Aug 2, 2013 ∞

Green Mountain Creek

Matt and I stand thigh-deep in one of the small streams that tumble down the eastern slopes of the Green Mountains. Many of those streams, including this one, have carved steep gorges over the millennia. As the water falls it strips away the sand and loam, leaving a course choked with jumbled boulders.

Every year a few more trees, undercut by the current, tip over into the stream, where they lodge against the boulders and form temporary dams. As the water flows over those dams it digs deep plunge pools, bubbling and swirling for a few feet, then quickly settling into swift, clear, tea-colored glassy pools. The water slows only long enough to catch its breath before it plunges again, stair-stepping down the mountain, moving the mountain itself downstream one grain of sand at a time.

Beside us, logs carpeted in moss play host to uncounted lives of plants and animals. Trees reach their branches down into the cleft cut by the river, searching for sunlight wherever they can in this steep gorge. Small flies whirl restlessly across our vision. Their blue wings and olive bodies seem an unnecessary and extravagant dash of color on something so small, so ephemeral.

Vermont is named for the greenness of its mountains, or les monts verts as the first French settlers called these ancient hills. One of the rivers nearby is called the Lemon Fair, its name preserving the French sounds in misplaced English words. A sweeping glance would call this place green, but it only takes a moment of slowing down to really look before you see all the rainbow represented here.

Much of the color is underwater, on the scales of the fine-featured trout that fin the current before us. The native brook trout are dappled a vermiculated green above, fading to pale bellies below. Their fins are slashed with bright red and white. The rainbow trout, imported from the west coast, iridesce when a beam of sunlight finds its way down through the leaves and the water. The young brown trout - far from their native Europe - shine like salmon. Under the rocks small tan sculpin harvest tiny invertebrate meals.

Gray stones slide slower than glaciers down the bank, moving imperceptibly and irresistibly toward the sea. On the bank, seven tiny mushrooms stand up, no taller than my thumb, their caps bright orange like yearling efts.

It is a perfect day. We are grateful to receive it, grateful to be here, to stand in these waters as their life flows around us.

*****

As I think of standing in the river, I am reminded of this passage from Thoreau:

My friends Bill and Brian paddle the Concord River, as Thoreau once did.

“Late in the afternoon we passed a man on the shore fishing with a long birch pole, its silvery bark left on, and a dog at his side, rowing so near as to agitate his cork with our oars, and drive away luck for a season; and when we had rowed a mile as straight as an arrow, with our faces turned toward him, and the bubbles in our wake still visible on the tranquil surface, there stood the fisher still with his dog, like statues under the other side of the heavens, the only objects to relieve the eye in the extended meadow; and there would he stand abiding his luck, till he took his way home through the fields at evening with his fish. Thus, by one bait or another, Nature allures inhabitants into all her recesses [….] His fishing was not a sport, nor solely a means of subsistence, but a sort of solemn sacrament and withdrawal from the world, just as the aged read their Bibles." H.D. Thoreau, A Week On The Concord And Merrimack Rivers, (New York: Signet, 1961; emphasis mine) p. 31-32.

*****

I'm also reminded of a sentence I recently read in Stephanie Mills' book, Epicurean Simplicity:

“[F]ishers can be natural historians and waterside contemplatives par excellence."

By “fishers” she means those who fish, fishermen and fisherwomen and fisherchildren. This comes at the conclusion of a story in which she almost reprimanded a small boy who was catching fish for bait, but then decided not to do so. She was afraid he was catching too many, or juvenile fish that would not grow to maturity. Later, she considered the fact that if he was fishing, he could well be learning about fish in a way no one else does. She reports that she was glad she didn't reprimand him.

It's true that in hunting and fishing some people learn practices of cruelty towards animals, or learn to regard animals instrumentally; but my experience is that most of the people I know who hunt and fish know a lot more about nature than the average person who does not. Harvesting wild food often makes people naturalists, and can indeed make us much more "mindful carnivores" as Tovar Cerulli puts it.

Anecdotally, I find that hunting and fishing have made me less of a carnivore, and increasingly concerned with animal flourishing. (The quote from Stephanie Mills is found in Epicurean Simplicity, published in Washington, Covelo, and London: Island Press/Shearwater Books, 2002 p.125.)

*****

Note: I think Matt intended his gesture of catching water in fun, but I like the way it looks like a gesture of gratefully receiving the waterfall.

Jul 23, 2013 ∞

Three Words About Writing: Plato, Emerson, Bugbee

Last weekend I was at a small writing conference in Vermont, where I was asked to give a meditation on writing with a love of wisdom. Although I'm a philosophy professor, I'm not sure I have a bead on loving wisdom yet.

(To paraphrase Thoreau, there are nowadays plenty of philosophy professors, but not so many lovers of wisdom.)

Instead, I offered a reflection on three ideas that matter for me as I write. Here are three that I keep coming back to:

First, a word from Plato: "Follow the argument wherever it leads." And try to find good interlocutors. If you surround yourself with people who say "yes" to everything you say, your writing and your thinking will both atrophy. If the trail leads uphill, it's no good to stay on the level path. Plato seems to have used writing as a way of sketching out how one might begin to solve problems. He didn't give answers so much as good questions. His dialogues survive because they are such good invitations for us to try to work out the solutions ourselves.

Second, Emerson: Your journals are your savings accounts. Your life is the way you earn deposits. "If it were only for a vocabulary the scholar would be covetous of action," he wrote. "Life is our dictionary." Without action, there is no experience; and without experience, the writer's vocabulary becomes continually narrower. Emerson wrote in fragments - very short essays, or sentences - in his journals, and when he sat down to write his essays and lectures, he found those fragments to be a rich vein of inspiration and even of finished work.

Finally, Bugbee: "Get it down." Write forward; don't edit too much. Keep writing, and as much as possible, write the way it comes. Attend to experience as it is given, without trying too hard to color it or shape it. Practice seeing, and seeing honestly, and write what you see.

This isn't by any means a whole course in writing, but it is a place to start. And often, that's what writers need: to start.

Then keep writing.