The current outbreak of swine fever has forced the authorities to exterminate the Spanish population of the Sierra de Collserola and other parts of the Barcelona region. This is an inevitable measure if it is not true that the honest hut of pigs and porcells is dying due to the epidemic. A cop will know that this is the procedure for the common baby, the animals, the sick, will put the critic in the cell. “Poor animals! They have come back to life! Assassins!”
A response així is a troba fora of tot enraonament, but encara quan hi ha en joc el modus vivendi moults ramaders of the country, which have fillings, fillets (és a dir, netsque poter van nets i potser van bruts) and besnets (els que fa four generations que van nets). As many audiovisual messages addressed to the authors show, the care of animals has passed through the care of human beings, and household morality has an obscene tendency to seek ethical freedoms through animals. Ha ho feia Rodriguez de la Fuente.
Això is a derivative, as many others have said, of the prestige that the romantic generations – Rousseau as a precursor -, flourishing at the height of the 18th century and in the first third of the 19th century, granted to nature as a creation prior to humanity and as a manifestation of a supposed “moral” dignity superior to that of the home, ara perpercus. Spinoza had more confidence in considering that every natural thing, that is to say real, has material substance than Deu, the only one among all, whose theory is the meaning of the sentence Deus sive natureBecause it is the condition that everything is real, and vice versa (because naturein llatí, vol dir all that is reality, from the mena which followed, as Lucreci knew).
Rousseau did not have to study Spinoza, and he will give to the following generation, after the romantic generations, and later, by chance, to many generations of contemporary centuries, a very rudimentary doctrine. We live in a generational wave of “naturalists”, always equipped with this defect: they believe that nature, which does not speak “well, say this”, will always be superior to humanity, which, in principle, is the only species of creation capable of understanding. For now, it is time to return to what a poet like Hölderlin thought of nature, a gentleman between Enlightenment and romanticism, who wonderfully expressed the way in which he encouraged men to cohabit with nature.
Even if he will devote a youth poem to Rousseau ― for the sake of politics rather than for love of the nature of gin―, Hölderlin will observe in various contexts, with lucidity, that nature does not know what it is, and we will not know how to consider it either, if we are not capable of transforming its sacred attributes (according to them). also according to animalists) in verbal matters. Embracing a tree with fans of the animists – convençuts who dialogue with the sea of profitós, salvífic―, or keeping away a simple but very evil that could be this animal, is an attitude that seems mystical, but that homologizes the man with the turtle, the komodo dragon and the formiga: three admirable species, dubte meaning, but incapable of proposing a sentence with a main sentence and two subordinate clauses.
In a famous hymn by Hölderlin, “Com en dia de festa…”, dating from around 1800, the poet explained (Hymnstranslation by Manuel Carbonell, Quaderns Crema, 1981, edition of 1,500 copies, unpublished; It is ven per set euros) that, just as a page goes to see the fields on a feast day, early in the morning, after the storm has broken, and the three sounds and the river returns to the llera, and the terra reverdeix… així are the poets, whom “nature has educated and both will have embraced”. But now, when in winter nature seems asleep (the poet does not say “calm”), the poets also seem to sleep. But no ho fan: de fet, here (ahnen in Germany, paraula parenta of “avantpassats”, “els presententits”; beautiful image), just like nature. And when he is awake (in spring?), or when the sun is clear and reborn, keys there that I resurrect and see, the poet is the Saint. And here you see the great element of the hymn: “I el que vaig veure, Sagrat, que em seguir paraula”.
It is a very different idea from this idolatrous enthusiasm that Rousseau will proclaim and which, it is not by chance – in short – will begin the second race affirming that literature and the arts are worse than being in an ordered society. Ara veieu, therefores: if there is one thing that will be saved, it will not be the love of ordinary people or the embrace of trees, but rather the capacity to embrace both the intranscendent and the transcendent – like nature, according to Hölderlin, who was a Spinozist at the time – and to convert it into language for the uplift of the genre. hmm. “Honor of homes, holy language” (Paul Valéry).
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