Doily

Doily (pronounced doi-lee)

(1) A small ornamental mat, historically in embroidery or of lace (the style later emulated in plastic or paper), placed under plates, vases etc.  In addition to any decorative value, their function is to protect surfaces (such as timber) from spills and scratches.

(2) A small napkin, intended to be used for the dessert course (archaic).

(3) A visually similar circular piece of lace, worn as a head-covering by some Jewish & Christian women.

(4) A wool fabric (obsolete).

Circa 1714:  The small, decorative mats were named after the linen drapery on London’s Strand, run by the Doily family in the late seventeenth century.  They were doubtless one of many products offered in the shop (and probably a minor line) but for whatever reason they were the one which picked up the name and remain admired by some while dismissed by others as kitsch.  Doily is a noun (and historically an adjective); the noun plural is doilies.

Traditionally, most doilies were circular in shape and white or beige but many which were bleached white became beige or grey after repeated launderings.  Hotels and cafés often use the paper versions atop plates on which sandwiches, slices of cake and such are served,  This isn't always ideal because paper chaff (from stamping the holes) sometimes remains partially attached (al la the "hanging chads" made infamous in the Florida vote-count during the 2000 US presidential election), only to become detached and end up in the food.      

The alternative spellings were (and in some cases still are) doiley, doilie, doyly, or doyley, sometimes used deliberately as trade-names.  Various sources claim the family name of those running the eponymous London linen drapery was Doily or Doyly but there’s evidence to suggest it really was Doily, one example from Eustace Budgell (1686–1737), an English politician & writer who was a cousin of Joseph Addison (1672–1719), poet, playwright, essayist and fellow parliamentarian, remembered as the co-founder of The Spectator (1711-1712) magazine.  Budgell wrote dozens of pieces for the magazine (unrelated to the current The Spectator published since 1828 which borrowed the name) and in 1712 one (capitalized as originally printed) recorded:

“The famous Doily is still in everyone’s Memory, who raised a Fortune by finding out Materials for such Stuffs as might at once be cheap and genteel”.

That was a reference to the summer-weight woolen clothing which was much favored at the time because it was comfortable, inexpensive and stylish, a combination of virtues which sometimes still eludes manufacturers of many products.  Doily was attached as an adjective to the distinctive garments in the 1780s as “doily suit” & “doily stuffs” and it was only in 1711 the term was picked-up for the small ornamental napkins used at formal dinners when dessert was served.  The “doily-napkins” were literally sold as such (there were many others but the term became generic) and were available in a variety of forms, some quite elaborate and because these resembled the small mats the shop also sold, they came to lend their name to the style, regardless of whether or not purchased from Mr Doily’s shop.  The doilies in their familiar modern form seem first to have been so described in 1714 although it may be they’d been on sale for many years. 

Doilyed-up: Lindsay Lohan in doily-themed top over pink bikini, Mykonos, Greece, August 2014.

Addison is remembered for many reasons, one of which was his once widely performed play Cato (1712) which, based on the final days of Marcus Porcius Cato Uticensis (known variously in history as “Cato the Younger” & “Cato of Utica”), a conservative Roman senator in the late Republic who died by his own hand, explored issues such as the conflict between individual liberty and the powers of the state.  The work suited the zeitgeist of pre-revolution America and many of its lines became phrases the revolutionaries would make famous in the War of Independence (1775-1783).  Cato enjoyed a macabre coda when Budgell, beset with problems, took his own life by throwing himself into the Thames, his suicide note reading: “What Cato did, and Addison approved, cannot be wrong.”

Because plates come in different shapes, so do doilies and there’s no inherent limitation in design although at some point, a construction ceases to be a doily and becomes a tablecloth.

Visually, doilies are strikingly similar to the head-coverings used in a number of Jewish traditions which some Christian women wear in accordance with scriptural dictate:

1 Corinthians 11:1-13: King James Version (KJV 1611)

1 Be ye followers of me, even as I also am of Christ.

2 Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.

3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

4 Every man praying or prophesying, having his head covered, dishonoureth his head.

5 But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.

6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.

7 For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.

8 For the man is not of the woman: but the woman of the man.

9 Neither was the man created for the woman; but the woman for the man.

10 For this cause ought the woman to have power on her head because of the angels.

11 Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.

12 For as the woman is of the man, even so is the man also by the woman; but all things of God.

13 Judge in yourselves: is it comely that a woman pray unto God uncovered?

It’s not one of biblical passages much approved by feminists and nor do they like 1 Corinthians 14:34–35: As in all the churches of the saints, women should be silent in the churches.  For they are not permitted to speak, but should be subordinate, as the law also says.  If there is anything they desire to know, let them ask their husbands at home.  For it is shameful for a woman to speak in church.

Designer colors are also available and because doilies are a popular thing with hobbyists, the available spectrum is close to limitless and some are variegated.

The origin of the surname Doily was Anglo-Norman, from d'Œuilly (Ouilly), the name of several places in Calvados in the Normandy region, from Old French oeil (eye) and Doiley, Doilie, Doyly & Doyley were all Englishized forms of d'Ouilly and its French variants.  In England, apart from the noted draper, the best known was Richard D'Oyly Carte (1844–1901), the theatrical impresario who for years produced the collaborative works of WS Gilbert (1836-1911) & composer Arthur Sullivan (1842-1900) which came to be known as “Savoy operas”, the name derived from Carte’s Savoy Theatre in which many were first performed.  The D’Oyly part of his name was a forename (he was christened Richard D’Oyly Carte) which he used because his father, Richard Carte (1808-1891), was already well-known in the theatrical business and “Dick Carte” presumably wasn’t thought appropriate but “D’Oyly Carte” anyway became cockney rhyming slang for “fart” and in informal use it was later joined by “doily dyke” a synonym of “lipstick lesbian”, the alliterative terms used to contrast a feminine lesbian with those not (described variously as "bull dykes", "butch lesbians", "heavy-duty lesbians" etc).  Except within certain sub-sets of the LGBTQQIAAOP community, both are now proscribed as microaggressions.  The rhyming slang may still be used.

"Japanese car doilies" (more correctly antimacassars & side-curtains) in Toyota Century V12s.

Apparently as culturally obligatory in Tokyo taxis as white gloves used to be for the drivers (though many still follow the tradition), the inevitably white partial seat covers are often referred to as “Japanese seat doilies” but technically, when used to protect the surfaces of chairs, they are antimacassars, the construct being anti- (from the Ancient Greek ἀντι- (anti-) (against, hostile to, contrasting with the norm, opposite of, reverse (also "like, reminiscent of")) +‎ macassar (an oil from the ylang ylang tree and once used to style the hair, the original sources of which were the jungles of the Dutch East Indies (modern-day Indonesia), the product shipped from the port of Macassar.

Fifty years of “continuity with change”: 1967 Toyota Century V8 (left) and 2017 Toyota Century V12 (right).

Produced over three generations (1967-1996; 1997-2017 & since 2018), the Toyota Century is the company’s flagship in the Japanese domestic market (JDM).  Although the Lexus marque was invented to rectify the perception of a “prestige deficit” in the RoW (rest of the world), models from the range were introduced in the home market only in 2005 and the Century has maintained its position at the top of the Toyota tree.  The first generation used a number of Toyota V8 engines which grew in capacity to reach an untypically large (for the JDM) 4.0 litres (245 cubic inch) but the most admired were the 1997-2017 cars (a few hundred of 9500-odd built exported) which used a 5.0 litre (305 cubic inch) V12 unique to the Century.  For political reasons, the factory under-rated the power output of the V12 but it was anyway designed and tuned for smoothness and silence, achieving both to an extent few have matched.  Like the memorable “suicide door” Lincolns of the 1960s, the Century’s external appearance changed little and although there were updates, it needed a trained eye to tell one from another and the 2023 cars still maintain a distinct resemblance to the 1967 original although for various reasons, since 2018 there’s been a reversion to eight-cylinder engines, a 5.0 litre version of the Lexus V8 fitted, augmented with electric motors.  Offered with a choice of leather or cloth interior trim, “Japanese seat doilies” are regularly seen in the Century.

2006 Toyota Century Royal (left) and the 2019 Toyota Century four-door cabriolet built for the Japanese Imperial Household (right).  

The Japanese Imperial Household in 2006 requested Toyota provide a fleet of cars for the royal family and four limousines and one hearse were constructed.  Based on the second generation Century (G50), the range was known as the Century Royal and received the special designation G51.  Following traditional English coach-building practice, the rear compartment was trimmed in a wool cloth while the front used leather and an unusual touch was the fitting of internal granite steps.  The factory released a number of details about the construction but were predictably vague about the “security measures” noting only they were an "integral" part of the design and it’s believed these included Kevlar & metal internal skins (as protection from gunfire or explosive devices) plus a multi-laminate, bullet-proof glass.  Another Century was added to the royal mews in 2019, this time a one-off four-door cabriolet parade car (both Toyota and the palace preferred "convertible").  Although of late heads of state have tended to avoid open-top motoring, while there’s a long Japanese tradition of assassinating politicians, during the last few hundred years emperors have been safe (the rumors about the death in 1912 dismissed by most historians) so the palace presumably thought this a calculated risk.  All the same, it’s doubtful a prime-minister will be invited to sit alongside while percolating through city streets, their faith in Japanese marksmanship unlikely to be as high as their belief His Majesty won't be the target.  It’s believed the ceremonial fleet of the royal mews is now made exclusively by Toyota, ending the use of foreign manufactured cars such as the Mercedes-Benz 770Ks (W07, 1930-1938) and a Rolls-Royce Corniche (1990), the latter the previous open-top parade vehicle.  When in use, the royal cars do not display number plates but are instead adorned with a gold-plated, stylized chrysanthemum, the symbol an allusion to the Chrysanthemum Throne (皇位, kōi (imperial seat)), the throne of the Emperor of Japan.  As far as is known, the cars in the royal mews are not fitted with “Japanese seat doilies”.

Deodand

Deodand (pronounced dee-uh-dand)

(1) In English law (prior to 1846), an animal or a personal chattel (the scope later extended) that, having been the immediate, accidental cause of the death of a human being, was forfeited to the Crown to be sold with the money gained applied originally to pious uses.

(2) In English law (prior to 1846), A fine paid to the Crown, equal to the value of a deodand, paid by the owner of the object and subsequently applied originally to pious uses.

1520–1530: From the late thirteenth century Anglo-French deodande, from the Medieval Latin deōdandum (a thing) to be given to God, the construct being the Classical Latin deō (to God (dative singular of deus (god)) + dand(um) to be given (neuter gerund of “dare to give”) from the primitive Indo-European root do- (to give).  Deus was from the primitive Indo-European root dyeu- (to shine and (in derivatives” “sky, heaven, god”).  Deodand is a noun; the noun plural is deodands.

That the doctrine of deodand was a medieval legal relic (the earliest recorded instances of use in England dating from the eleventh century) is not that remarkable because in that it was one of a number; what’s remarkable is it remained part of the common law until the mid-1800s.  The concept was first well documented in thirteenth century legal texts and historians have concluded this “semi-codification” reflected the earlier religious tradition which held an object which caused a death was “tainted” and should be removed from profane use.  In that, it inherited older notion from Roman civil law of noxae deditio (literally “surrender for the wrongdoing” and in English law written usually as “noxal surrender”), the construct being noxae (harm, injury, wrongdoing) + deditio (surrender, giving up).  Noxae deditio was a legal mechanism (in response to what would now be called a writ) with which the owner of an animal or slave (The Romans really did make a distinction) could avoid liability for delicts (wrongs) committed by them by surrendering the animal or slave to the injured party as an alternative to paying damages.  Intriguingly, at certain times, the doctrine was extended to sons (though apparently not daughters) in circumstances where an action was brought against a paterfamilias (the head of a household), on the basis he was held to be responsible for the son’s acts.  Literally, the son could be “handed over”, either until they attained statutory adulthood or for a specified period, depending on the damages assessed.  A similar idea was the Old English wergeld, from the Proto-West Germanic werageld, the construct being wer (man) +‎ ġield (payment).  It was a form of compensation paid by a transgressor to a victim, or (as “blood money) to the victim's family if the victim were dead (the quantum decided by social rank).  The concept is familiar in many societies and is sometimes formalized in Islamic systems using the Sharia Law where the victim’s family can be involved in determining not only how much blood money should be paid but also whether there should be a payment as an alternative to a death sentence.

What evolved in English common law was the rule under which, if a person was killed by an animal, vehicle, tool or other inanimate object, that object was declared a “deodand” to be forfeited to the Crown.  Reflecting the theological basis for this, notionally the surrender was “to God”, but quickly the standard practice became to appraise the value of the beast or object and levy a fine in that sum.  Although the documentary evidence is patchy, it appears originally the forfeited property (or cash from the fine) was devoted to pious uses such as alms (ie charity for the poor) or (as was the usual trend when a revenue stream was identified) ecclesiastical purposes such as building churches or stained glass windows.  Later (another trend being squabbles between church & state), deodans became a source of consolidated royal revenue.  The rationale was partly religious (atonement), partly superstitious (removing the dangerous object), and partly fiscal (Crown revenue).

The school bus scene: In Mean Girls (2004), had Regina George (Rachel McAdams (b 1978)) been killed by the school bus, the vehicle would have been declared a deodand and forfeited to the state although the usual practice was for its value to be assessed and an order for a payment in that sum to be served on the owner.

It was a simple concept but because there was much variation in the circumstances in which a deodand could be declared, the case law reveals inconsistencies in the verdicts.  Were someone to be killed by being run over by a horse-drawn cart, depending on this and that, the deodand might be found to be the cart and horse, the cart or horse alone or even just the particular wheel which crushed the unfortunate deceased.  One of the reasons for the variance is that in many instances the matter was determined not by a judge or magistrate working from precedent but (at coroners’ inquests) by juries which would both define the deodand and assess its value.  Given that, on what appear to be similar facts (a sailor who drowned after being struck by a mast), the deodand might be found to be the whole vessel or merely the mast.  In such cases, the issue was which object (or part of an object) should be held to be the “guilty instrument” and that was a process not simple to define, things made more difficult still by the opinions of jury members being so diverse and prone to be influenced by the identity of both the victim(s) and the owner of the object(s).

Aftermath of the explosion of a locomotive’s steam boiler.  If reduced to scrap by the event in which someone died, the jury could assess the value of the object in its "pre-event" condition.

By the eighteenth century, deodands had become largely devices of reference in that actual confiscation of objects was rare with an assessment of their monetary value to set the fine to be paid the standard practice.  Lawyers, politicians and (especially) those in commerce were critical of the system as irrational and even then there were traces of what would evolve as the modern notions of negligence and responsibility; critiques of deodand came both from what would now be described as “the right” and “the left”.  Those who owned the objects which became lethal instruments argued it was unfair they be punished so severely for what were, however tragic, “mere accidents”, pointing out the system discouraged industrial enterprise while those advocating for victims pointed out it was the state which gained the proceeds of the fines while victims’ families (many of which had lost their sole breadwinner) gained nothing.  What finally brought about the end of deodand was it being overtaken by the industrial age in which deaths came routinely to occur in clusters.  It was the multiple fatalities in marine and train accidents (infamously the Hull Tragedy (1838) and the Sonning Cutting Disaster (1840)) which attracted press coverage and public debate; in each case a “certificate of deodand” was attached to the machinery and, given the cavalier attitude of railway operators towards safety, it was hardly surprising coroners’ juries had little hesitation in declaring a locomotive and its rolling-stock a deodand.  That was obviously an expensive threat to capitalism and the lobbying by these vested interest resulted in parliament abolishing deodands by the Deodands Act 1846 (9 & 10 Vict. c.62).

Tallahassee Democrat, 13 October 1991.

The Daytona Yellow 1969 Chevrolet Corvette ZL1 coupé is the rarest and most valuable C3 Corvette (1968-1982) made, the “other ZL1” a Monaco Orange Roadster having a less pure pedigree (although at auction in January 2023 it realized US$3.14 million.  The yellow ZL1 last changed hands in October 1991 when it was sold in a government forfeiture auction for US$300,000 (then a lot of money) after being seized by the DEA (Drug Enforcement Agency).

The Act however was part of a reform process and the early initiatives included the statutes which would by the mid twentieth century evolve into modern negligence and compensation law, the most significant of the early steps being the Fatal Accidents Act 1846 (Lord Campbell’s Act) which for the first time codified the idea of the “wrongful death claim” and permitted families to sue on this basis.  Although now largely forgotten, the 1846 act was a significant marker of the transition of English law from a medieval, semi-religious system of atonement to a modern, rationalized law of tort, product liability and compensation.

Echoes do however remain in certain legal doctrines of forfeiture (such as state seizures of the proceeds of crime) and the US practice of civil asset forfeiture does, at least in a philosophical sense, sometimes treat property as “guilty”.  The US law provides for property (cars, boats, money etc) connected with the commission of a crime to be seized by the state even if the owner, personally, wasn’t “guilty”; it’s a modern interpretation of the medieval view the object itself bore responsibility.  What this means is the legal rationale is structurally similar to what once was the religious justification: What once was “given to God” as expiation as atonement for sin translates now into deterrence as an expression of public policy (removing dangerous tools or preventing criminals from profiting).  As a kind of “legal fiction”, under both regimes the object is treated as if it possesses some kind of independent agency.  Intriguingly, as an administrative convenience, that idea survived in Admiralty Law under which vessels can in suits be “personified”, thus cases like “The SS <ship name> v. Cargo”, the model for civil asset forfeiture procedures in which the object is the defendant (such as “United States v. One 1969 Chevrolet Corvette”).

Building from Biblical tradition, the idea of independent agency had a curious history in the legal systems of Christendom and in Europe from the Middle Ages through the early modern period, animals could be put on trial (in both secular courts and ecclesiastical courts) for murder.  These trials followed legal procedures similar to those in which a human was the accused although, obviously, cross-examination was somewhat truncated.  The most commonly tried animals were pigs, simply because it wasn’t uncommon for them freely to roam in urban areas and attacks on babies and infants were frequent.  In Normandy in 1386, a sow was dressed in human clothing and publicly executed for killing a child while at Châlons in 1499, a sow and her six piglets were tried; the sow was executed for killing a man, while the piglets were acquitted due to “lack of evidence.”  Nor were the defendants exclusively porcine, bulls and horses occasionally executed for killing people and in ecclesiastical courts there are many records of rodents and insects being charged with damaging crops.  Presumably because every day of the week rodents and insects were killed just for “being guilty of being rodents and insects”, ceremonial executions wouldn’t have had much symbolic value so the usual result handed down was excommunication(!) or a demand (from God, as it were) the creatures vacate the fields in which they were consuming the crops.

Perpetually hungry weevils enjoying lunch in a granary.

Sometimes the ecclesiastical courts could be imaginative.  In the Italian region of Tyrol in 1713, the priests ordered the hungry weevils to leave the vineyards where they were such a plague but in compensation granted their occupation of a barren piece of land as an alternative habitat.  The reaction of the insects to the ruling would have been rather as King Cnut (better known as Canute, circa 990–1035; King of England 1016-1035) would have predicted but despite that, there’s no record of the weevils being held in contempt of court.  Regrettably, there's no generally accepted collective noun for weevils but weevilage (a portmanteau word, the blend being weevil + (vill)age) seems more compelling than Adelognatha (the scientific term referring to a group of Curculionidae (a family of weevils) characterized by a specific anatomical feature).  There was at least some theological basis for the ecclesiastical courts claiming entomological jurisdiction because in scripture it was written beasts are God’s creatures like all others and over them God granted dominion to man (Genesis 1:26-28 (King James Version of the Bible (KJV, 1611)):

26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

27 So God created man in his own image, in the image of God created he him; male and female created he them.

28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

Bovine trial in progress, rendered as a line drawing by Vovsoft.

The principle was animals could be held accountable for causing harm and this was taken especially seriously when the harm caused was something like that of a crime a human might commit (like murder) and in the secular courts, if the victim was someone of some importance, the proceedings could involve defense lawyers, witnesses, and formal sentencing.  In the ecclesiastical courts, it was more symbolic or ritualistic: insects and rodents might be “summoned” but of course they never turned up so excommunication or other curses were invoked.  By the eighteenth century, the thinkers of the Enlightenment had prevailed and the idea of animals as moral agents was so ridiculed the practice of charging them was almost wholly abandoned although in certain circumstances an owner could be held liable for the damage they caused.  There was though the odd, rural holdout.  In Normandy in 1845 a sow was executed for killing a child (in the legal archives listed as the last “classic pig trial” (the last in the US held in New Hampshire in 1819)) and in Switzerland in 1906 a dog was sentenced to death for a similar offence (this believed to be Europe’s last “animal trial”).

Anagoge

Anagoge (pronounced an-uh-goh-jee)

(1) The spiritual or mystical interpretation of a word or passage beyond the literal, allegorical or moral sense (especially in Biblical criticism); A form of allegorical interpretation of Scripture that seeks hidden meanings regarding the future life.

(2) A spiritual interpretation or application of words (following the tradition with the Scriptures.

(3) In psychology, deriving from, pertaining to, or reflecting the moral or idealistic striving of the unconscious.

(4) The mystical interpretation or hidden sense of words.

1350-1400: From the Middle English anagoge, from the Late Latin anagōgē, from the Medieval Latin anagōgia & anagogicus from the Ancient Greek ἀναγωγή (anagōgḗ) (elevation; an uplifting; spiritual or mystical enlightenment), the construct being an- (up) + agōgḗ (feminine of agōgós) (leading), from anagein (to lead up, lift up), the construct being ana- (up) + agein (to lead, put in motion) from the primitive Indo-European root ag- (to drive, draw out or forth, move).  In theology, the adjective anagogical was from the early sixteenth century the more commonly used form, explaining the ways in which passages from Scripture had a “secondary, spiritual sense”.  The idea of a “spiritual, hidden, allegorical or mystical meaning” spread to literature and other fields where it operates as a special form of allegorical interpretation.  The alternative spelling is anagogy.  Anagoge is a noun, anagogic & anagogical are adjectives and anagogically is an adverb; the noun plural is anagoges.

Portrait of Percy Bysshe Shelley at the Baths of Caracalla, depicted writing Prometheus Unbound, oil on canvas, painted posthumously Joseph Severn (1793–1879), Rome, Italy, 1845.

In literary analysis, there does seem a fondness for classifying methods into groups of fours.  Thomas Love Peacock (1785–1866) was an English novelist and poet but despite a background in literature and little else, through family connections he was in 1819 appointed an administrator in the East India Company (which “sort of” ran British India in the years before the Raj).  It was an example of the tradition of “amateurism” much admired by the British establishment, something which didn’t survive the harsher economic realities of the late twentieth century although some still affect the style.  Despite being untrained in such matters, his career with the company was long and successful so he must have had a flair for the business although his duties were not so onerous as to preclude him from continuing to write both original compositions and works of literary analysis.  In 1820 he published Four Ages of Poetry which was regarded as a “provocative” and although a serious critique, the tone was whimsical, poetry classified into four periods: iron, gold, silver & brass.  His friend Percy Bysshe Shelley (1792–1822) understood the satire but seems to have been appalled anyone would treat his art with such flippancy, quickly penning the retaliatory essay Defence of Poetry although the text was unfinished and remained unpublished until 1840, almost two decades after his death.  It’s remembered now for its final sentence: “Poets are the unacknowledged legislators of the world.”  With that, the few thousand souls on the planet who buy (and presumably read) poetry collections might concur but for the many more who can’t tell the difference between a masterpiece and trite doggerel, it may sound either a conceit or a threat.

Peacock not treating poets and their oeuvre which what they believed was due reverence left a mark and while Shelly died before he could finish his reply, more than a century later the English poet & academic literary I.A. Richards (1893–1979) in Science and Poetry (1926) still was moved to defend the poetic turf.  Although approvingly quoting the words of English poet (and what would now be called a “social commentator”) Matthew Arnold (1822–1888): “The future of poetry is immense, because in poetry, where it is worthy of its high destinies, our race, as time goes on, will find an ever surer and surer stay.  There is not a creed which is not shaken, not an accredited dogma which is not shown to be questionable, not a received tradition which does not threaten to dissolve.  Our religion has materialized itself in the fact, in the supposed fact; it has attached its emotion to the fact, and now the fact is failing it.  But for poetry the idea is everything.”, he nevertheless admitted “Extraordinary claims have often been made for poetry…”  Tellingly too, he acknowledged those claims elicited from many “astonishment” and the “more representative modern view” of the future of poetry would be that it’s “nil”.  Modern readers could decide for themselves whether that was as bleak as Peacock’s conclusion: “A poet in our times is a semi-barbarian in a civilized community.  He lives in the days that are past... In whatever degree poetry is cultivated, it must necessarily be to the neglect of some branch of useful study and it is a lamentable thing to see minds, capable of better things, tunning to seed in the spacious indolence of these empty aimless mockeries of intellectual exertion.”  Take that poets.

Peacock's second novel was the Regency-era three volume novel Melincourt (1817).  It was an ambitious work which explored issues as diverse as slavery, aspects of democracy and potential for currency destabilization inherent in the issue of paper money.  Another theme was the matter of differentiating between human beings and other animals, a central character being Sir Oran Haut-ton, an exquisitely mannered, musically gifted orangutan standing for election to the House of Commons.  The idea was thus of “an animal mimicking humanity” and the troubled English mathematician Dr Alan Turing (1912–1954) read Melincourt in 1948, some twelve months before he published a paper which included his “imitation game” (which came to be called the “Turing test”).  Turing was interested in “a machine mimicking humanity” and what the test involved was a subject reading the transcript of a natural-language conversation between a human and a machine, the object being to guess which interlocutor was the machine.  The test was for decades an element in AI (artificial intelligence) research and work on “natural language” computer interfaces but the field became a bit of a minefield because it was so littered with words like “feelings”, learning”, “thinking” and “consciousness”, the implications of which saw many a tangent followed.  Of course, by the 2020s the allegation bots like ChatGPT and character.ai have been suggesting their interlocutors commit suicide means it may be assumed that, at least for some subjects, the machine may have assumed a convincing human-like demeanour.  The next great step will be in the matter of thinking, feelings and consciousness when bio-computers are ready to be tested.  Bio-computers are speculative hybrids which combine what digital hardware is good at (storage, retrieval, computation etc) with a biological unit emulating a brain (good at thinking, imagining and, maybe, attaining self-awareness and thus consciousness).

Westminster Bridge And Abbey (1813), oil on canvas by William Daniell (1769–1837).

There’s more than one way to read Richards and it may be tacitly he accepted poetry had become something which would be enjoyed by an elite while others could spend their lives in ignorance of its charms, citing the sonnet Composed upon Westminster Bridge, September 3, 1802 by William Wordsworth (1770–1850) as an experience for “the right kind of reader”.  So there it is: those who don’t enjoy poetry are the “wrong” kind of reader so to help the “right kind of reader”, Richards also came up with a foursome.  In Practical Criticism (1929) he listed the “four different meanings in a poem”: (1) the sense (what actually is said, (2) feeling (the writer's emotional attitude to what they have written), (3) tone (the writer's attitude towards their reader and (4) intention (the writer's purpose, the effect they seek to achieve).

A vision from Dante's Inferno: The Fifth Circle (1587) by Stradanus (1523-1605)), depicting Virgil and Dante on the River Styx in the fifth circle of Hell where the wrathful are for eternity condemned to splash around on the surface, fighting each other.  Helping the pair cross is the infernal ferryman Phlegyas.  Stradanus was one of the many names under which the Flemish artist Jan van der Straet painted, the others including Giovanni della Strada, Johannes della Strada, Giovanni Stradano, Johannes Stradano, Giovanni Stradanus, Johannes Stradanus, Jan van Straeten & Jan van Straten.

In literary theory, anagoge is one the classic “four levels of meaning” and while there is no consensus about the origins of the four, it’s clear there was an awareness of them manifest in the Middle Ages.  It was Dante (Dante Alighieri (circa 1265–1321)) in his Epistola a Cangrande (Epistle XIII to Cangrande della Scala (described usually as Epistle to Cangrande)) who most clearly explained the operation of the four.  Written in Latin sometime before 1343, the epistle was the author’s letter to his patron Cangrande della Scala (1291–1329), an Italian aristocrat and scion of the family which ruled Verona between 1308-1387; it was a kind of executive summary of the Divina Commedia (Divine Comedy (circa 1310-1321)) and an exposition of its structure.  Dante suggested the work could be analysed in four ways which he distinguished as (1) the literal or historical meaning, (2) the moral meaning, and (3) the allegorical meaning and (4) the anagogical.

Among scholars of Dante the epistle is controversial, not for the content but the matter of authenticity, not all agreeing it was he who wrote the texts, the academic factions dividing thus: (1) Dante wrote it all, (2) Dante wrote none of it and (3) Dante wrote the dedication to his patron but the rest of the text is from the hand of another and it’s left open whether that content reflected the thoughts of Dante as expressed to the mysterious scribe or it was wholly the creation of the “forger”.  Even AI (artificial intelligence) tools have been used (a textual analysis of the epistle, Divine Comedy and other material verified to have been written by Dante) and while the process produced a “probability index”, the findings seemed not to shift factional alignments.  Dante’s authorship is of course interesting but the historical significance of the “four levels of meaning” concept endures in literary theory regardless of the source.

First edition of The Pilgrim's Progress (1678) by John Bunyan (1628–1688).

So the critics agreed the anagogical meaning of a text was its spiritual, hidden, or mystical meaning so anagoge (or anagogy) was a special form of allegorical interpretation.  Whether it should be thought a subset or fork of allegory did in the eighteenth and nineteenth centuries trouble some who argued the anagogue was a wholly separate layer of meaning if the subject was biblical or otherwise religious but merely a type of allegorical interpretation if applied to something secular; that’s a debate unlikely to be staged now.  However, given the apparent overlap between anagogical and allegorical, just which should be used may seem baffling, especially if the work to which the concept is being applied has a religious flavor.  There is in the Bible much allegory (something which seems sometimes lost on the latter-day literalists among the US Republican Party’s religious right-wing) but only some can be said truly to be anagogic and although the distinction can at the margins become blurred, that’s true also of other devotional literature.  The distinction is more easily observed of less abstract constructions such John Bunyan in The Pilgrim's Progress calling his protagonist “Christian”, the choice not merely a name but symbolic of the Christian soul’s journey to salvation, hinted at by the book’s full title being The Pilgrim's Progress from This World, to That Which Is to Come.  For something to be judged anagogical, the text needs to look beyond the literal and moral senses to its ultimate, transcendent, or eschatological significance, illustrated by applying the four-fold technique (literal, moral, allegorical & anagogical) to the biblical description of Jerusalem which deconstructs as: (1) Literal (the actual physical city in history), (2) Allegorical (the Church), (3) Moral (the soul striving to find a path to God and (4) Anagogical (the heavenly Jerusalem, the final destiny of those humanity who kept the faith).  The point of the anagoge was thus one of ultimate destiny or divine fulfilment: heaven, salvation, forgiveness and eternal life.

Anagoge (pronounced an-uh-goh-jee) should not be confused with Anna Gogo (pronounced an-uh-goh-goh), a chartered engineer at Red Earth Engineering (left) or Anna Go-Go (pronounced An-uh-goh-goh), the persona of the proprietor of Anna's Go-Go Academy (a go-go dancing school) (right).  Ms Go-Go is also a self-described “crazy cat lady” and the author of Cat Lady Manifesto (2024); she is believed to be on J.D. Vance’s (b 1984; US vice president since 2025) enemies list.  Note the armchair's doilies, a cat lady favorite.

That does not however mean the anagogical is of necessity teleological.  Teleology was from the New Latin teleologia a construct from the Ancient Greek τέλος (télos) (purpose; end, goal, result) genitive τέλεος (téleos) (end; entire, perfect, complete) + λόγος (lógos) (word, speech, discourse).  In philosophy, it was the study of final causes; the doctrine that final causes exist; the belief that certain phenomena are best explained in terms of purpose rather than cause (a moral theory that maintains that the rightness or wrongness of actions solely depends on their consequences is called a teleological theory).  The implications which could be found in that attracted those in fields as diverse as botany & zoology (interested in the idea purpose is a part of or is apparent in nature) and creationists (anxious to find evidence of design or purpose in nature and especially prevalent in the cult of ID (intelligent design), a doctrine which hold there is evidence of purpose or design in the universe and especially that this provides proof of the existence of a designer (ie how to refer to God without using the “G-word”)).  Rationalists (and even some who were somewhere on the nihilism spectrum) accepted the way the phrase was used in philosophy & biology but thought the rest weird.  It was fine to accept Aristotle’s (384-322 BC) point the eye exists for the purpose of allowing creatures to see or that it’s reasonable to build a theory like utilitarianism which judges actions by the outcomes or goals achieved but to suggest what is life of earth is an end, purpose, or goal which can be explained only as the work of a “creator” was ultimately just “making stuff up”.  So to reductionists (1) the allegorical was “means something else”, (2) the anagogical was “points upward to our ultimate spiritual destiny” and (3) the teleological was “explained by its end or purpose”.

Although long in the toolbox of theologians & Biblical scholars, anagogical analysis became an element for critics of poetry and, as the post-modernists taught us, everything is text so it can be applied to anything.  One case-study popular in teaching was George Orwell’s (1903-1950) Animal Farm (1945) and that’s because there’s a interesting C&C (compare & contrast) exercise in working out the anagoge first in Orwell’s original book and then in the film versions distributed in post-war Europe, the fun in that being the film rights were purchased by the US CIA (Central Intelligence Agency) which prevailed upon the makers to alter the ending so the capitalist class didn’t look so bad.  By conventional four-way analysis, Animal Farm traditionally is broken down as (1) Literal meaning: A tale of the revolt of the animals against their human overlords, and the outcome of that revolt, (2) Moral meaning: Power tends to corrupt'; (c) Allegorical meaning: Major=comrade Lenin; Napoleon=comrade Stalin; Snowball=Comrade Trotsky; Jones=corrupt capitalist owners of the means of production & distribution.

The Canyons, Cinema Poster.

Although theologians and literary critics alike prefer to apply their analytical skills to material densely packed with obscure meanings and passages impenetrable to most, their techniques yield results with just about any text, even something as deliberately flat and affectless like The Canyons (Paul Schrader’s (b 1946) film of 2013 with a screenplay by Bret Easton Ellis (b 1964)) one intriguing aspect of which was naming a central character “Christian” although unlike Bunyan’s (1628–1688) worthy protagonist seeking salvation in The Pilgrim's Progress, Ellis’s creation was an opportunistic, nihilistic, manipulative sociopath.  The author seems never to have discussed any link between the two Christians, one on a path to salvation, the other mid-descent into a life of drugs, sex, and violence.  It may be it was just too mischievously tempting to borrow the name of one of Christendom’s exemplars of redemption and use it for so figure so totally amoral and certainly it was a fit with the writer’s bleak view of Hollywood.  Structurally, the parallels were striking, Bunyan’s Christian trekking from the City of Destruction to Celestial City whereas Ellis has his character not seeking salvation but remaining in Hollywood on his own path of destruction, affecting both those around him and ultimately him too.  In interviews, Ellis said he chose the name after reading the E. L. James (b 1963) novel Fifty Shades of Grey (2011) in which Christian Grey was a central character and The Canyons does share more contemporary cultural touch-points with the novel than with Bunyan’s work.

A Lindsay Lohan GIF from The Canyons.

(1) Literal or Historical Meaning (a trust-fund movie producer exercises control over his girlfriend while being entangled in transactional and destructive relationships with others in a decadent Hollywood; (2) Moral Meaning: Christian’s controlling, voyeuristic cruelty and his girlfriend’s compromises illustrate the corrosion of moral agency induced by narcissism and a superficial, consumerist culture); (3) Allegorical Meaning (The Canyons is built as a microcosm of what Hollywood is imagined to be, Christian representing the ruthless producer; Tara the girlfriend as the powerless talent unable to escape from a web of exploitation and other characters as collateral damage.  The shuttered cinemas in inter-cut shots serve as allegory for the death of cinema, replaced by shallow, formulaic “product”; the film ultimately less about the two-dimensional characters than the descent of a culture to a moral wasteland and (4) Anagogical Meaning (The film is an eschatology of cultural decay; art corrupted by money, leaving something alive but spiritually dead, something which some choose to map onto late-stage capitalism sustained by atomized, voyeuristic consumption with human life cast adrift from moral responsibility or even its recognition).  Of course for moral theologians accustomed to dancing on the heads of pins, an anagogical viewing of The Canyons might allow one to see some hint of something redemptive and the more optimistic might imagine it as a kind of warning of what may be rather than what is, encouraging us to resist in the hope of transcendence.  That’s quite a hope for a place depicted as owing something to what’s found in Dante’s nine circles.

Solastalgia

Solastalgia (pronounced sol-las-jee-uh)

The pain or distress caused by the loss or lack or solace and the sense of desolation connected to the present state of one’s home and territory

2003: A coining by Professor Glenn Albrecht (b 1953), the construct built from the Latin sōlācium (solace, comfort) +‎ -algia (pain).  Sōlācium was from sōlor (to comfort, console, solace) + –ac- (a variant of –āx- (used to form adjectives expressing a tendency or inclination to the action of the root verb)) +‎ -ium, from the Latin -um (in this context used to indicate the setting where a given activity is carried out).  The –algia suffix was from the New Latin -algia, from the Ancient Greek -αλγία (-algía), from compounds ending in Ancient Greek ἄλγος (álgos) (pain) +‎ the Ancient Greek -ῐ́ᾱ (-ĭ́ā).  The most well-known was probably kephalalgíā (headache).  Solastalgia is a noun, Solastalgic is a noun and adjective and solastalgically is an adverb; the noun plural is solastalgias.

Elements what became the modern environmentalism can be found in writings from Antiquity and there are passages in Biblical Scripture which are quoted to support the notion Christ and God Himself were greenies.  However, as a political movement, it was very much a creation of the late twentieth century although Theodore Roosevelt (TR, 1858–1919; US president 1901-1909), despite his reputation as a big game hunter, made some notable contributions.  In what proved an active retirement, Roosevelt would often remark that more than the landmark anti-trust laws or his Nobel Peace Prize, the most enduring legacy of his presidency would be the federal legislation relating to the conservation and protection of the natural environment, both land and wildlife.  While he was in the White House, new national parks and forests were created, the total areas an impressive 360,000 square miles (930,000 km²), a reasonable achievement given the pressure vested interests exerted upon the Congress to prevent anything which would impinge upon “development”.

Portrait of Theodore Roosevelt (1903) by John Singer Sargent (1856–1925).

Roosevelt though was not typical and in most places the profits from industrialization & development proved more compelling than abstractions about the environment; even when the effects of climate change became obvious, it was clear only a crisis would rapidly create the conditions for change.  Events such as the London’s “Great Smog” of 1952 were so dramatic changes were made (culminating in the Clean Air Act (1956)) and the state of the air quality in San Francisco & Los Angeles was by the late 1950s so obviously deteriorating that California enacted anti-pollution laws even before there was much federal legislation, the state remaining in the vanguard to this day.  Those political phenomenon for a while encouraged the thought that even though decisive action to reduce carbon emissions was improbable while climate change (once referred to as “the greenhouse effect” and later “global warming”) seemed both remote and conceptual, once the “crisis events” began to affect those living in the rich countries of the global north (ie “the white folks”), the term would morph into “climate crisis” and resource allocation would shift to address the problem.  That theory remains sound but what was under-estimated was the threshold point for the word “crisis”.  Despite the increasing frequency and severity of wildfires, soaring temperatures, polar vortexes and floods, thus far the political system is still being adjusted on the basis of gradual change: the imperative remains managing rather than rectifying the problem.  Once, television-friendly events such as (1) melting glaciers creating landslides destroying entire villages which have for centuries sate in the Swiss Alps, (2) suburbs of mansions in the hills of Los Angeles being razed to the ground by wildfires, (3) previously unprecedented floods in Europe and Asia killing hundreds and (4) heat waves routinely becoming a feature of once temperate regions would have been thought “crisis triggers” but the political system has thus far absorbed them.

Silent Spring (First edition, 1962) by Rachel Carson.

The origins of the environment movement in its modem form are often traced to the publication in 1962 of Silent Spring by marine biologist Rachel Carson (1907–1964) although it took years for the controversy that book generated to coalesce into an embryonic “green” movement.  Silent Spring was a best-seller which (in an accessible form) introduced to the general public notions of the threat chemical pollution posed to ecology, the power of her argument being to identify the issue not as something restricted to a narrow section of agricultural concerns but as part of a systemic threat to the balance of nature and the very survival of human civilization.  There were many other influences (demographic, cultural, economic, educational etc) at this time and by the late 1960s, it was apparent concerns about pollution, over-population, pesticide use and such had created an identifiable shared language and public visibility although it was something too fragmented to be called a movement, the goals and advocated courses of action remaining disparate.  Structurally however, organizations were being formed and a convenient turning point suggesting critical mass had been achieved came in the US in April, 1970 when some 20 million participants received wide coverage in the media for Earth Day, a warning to the politicians that “the environment” might affect voting patterns.  It was in this era that the framework of US environmental legislation was built including the Clean Air Act (1970), Clean Water Act (1972) and Endangered Species Act (1973) was formed, all passed during the administration of Richard Nixon (1913-1994; US president 1969-1974) and under Nixon, in 1970, the EPA (Environmental Protection Agency) was created, an institution of which Theodore Roosevelt would have approved.

Earth Emotions: New Words for a New World (2019) by Professor Glenn Albrecht.

When working as a academic, Glenn Albrecht was granted conventional academic titles (such as Professor of Sustainability) but his work puts him in the category of “ecophilosopher”, a concept which would have been understood by the natural scientists of Antiquity; it’s now an increasingly populated field with a niche in popular publishing.  The eco- prefix was from the French éco-, from the Latin oeco-, from Ancient Greek οἶκος (oîkos) (house, household) and was for generations familiar in “economy” and its derivatives but is now most associated with ecology or the environment (in the ecological sense).  For better or worse, it has come to be applied to novel constructs including ecotourism (forms of “sustainable” tourism claimed to cause less environmental damage), ecofascism (literally “fascist politics with support for ecological concerns” but used usually (as a derogatory) to refer to uncompromising, aggressive or violent environmental activism, the most extreme form of which is ecoterrorism (a label used rather loosely, even of vegans who stage protests outside restaurants serving the products of the slaughter industry)) and ecofeminism (a socio-political movement combining feminism and environmentalism).

The ecophilosophers have produced many publications but Professor Albrecht has been unusual in that he has been prolific also in the coining of words, especially those which relate to or are consequent upon what he calls the “sumbiocentric” (taking into account the centrality of the process of symbiosis in all of our deliberations on human affairs”).  Such creations in emerging or expanding fields of study are of course not unusual.  In environmentalism, new terms and words have in recent decades appeared but there’s been a element of technological determinism to some.  Although the notion humanity lives on a “ship travelling through space” had been in use since at least the mid-nineteenth century, the metaphor had been nautical and it wasn’t until “spaceships” started to be launched the 1960s the term was updated to the now familiar “spaceship earth”.  Neologisms, even if used in context can be baffling but helpfully, Professor Albrecht published also a “glossary of psycho erratic terms” with pocket definitions explaining his lexicon of the “Earth’s emotions”.

Endemophilia: A “love of place”, specifically the “particular love of the locally and regionally distinctive in the people of a place.”  The mechanism for this is: “Once a person realizes that the landscape they have before them is not replicated in even a general way elsewhere in the country or on their continent or even in the world, there is ample room for a positive Earth emotion based on rarity and uniqueness.”  This is classified as a spectrum condition in that the more “a uniqueness is understood… the more it can be appreciated”.  Professor Albrecht was speaking of geology, florna & fauna but figuratively the concept can be applied to the built environment in urban areas and it doesn’t demand an interest in architecture to take pleasure from the form of (some) buildings.

Eutierria: A “feeling of total harmony with our place, and the naïve loss of ego (merging subject and ego) we often felt as children”.  Professor Albrecht cites the author Richard Louv (b 1949) who used the phrase “nature deficit disorder” in suggesting a word was needed to describe the state of harmony one could achieve if “connected to the Earth”.  Eutierria is a “positive feeling of oneness with the Earth and its life forces, where the boundaries between self and the rest of nature are obliterated, and a deep sense of peace and contentedness pervades consciousness”.

The HUCE (Harvard University Center for the Environment) in 2017 noted the phenomenon of mermosity, recording that some six months earlier New York Magazine had “published its most-read article ever, surpassing a photo spread of Lindsay Lohan.”  The topic the HUCE summarized as “Doom”, the apocalyptic visions of a world ravaged by climate change, the young especially afflicted by a crushing sense of dread.

Mermosity: “An anticipatory state of being worried about the possible passing of the familiar, and its replacement by that which does not sit comfortably in one’s sense of place.”  This is a word now with great currency because researchers have noted one aspect of the prominence in the media of (1) human-induced climate change and (2) the apparent inevitability of its adverse consequences has resulted in a pervading sense of doom among some, especially the young.  According to some psychologists, their young patients are exhibiting “mourning-like” behaviour, thinking the planet already in the throes of destruction and they exist merely as mourners at its protracted funeral.

Meteoranxiety: The “anxiety felt in the face of the threat of the frequency and severity of extreme weather events”.  This is an example of a feedback loop in that weather events (rain, storms, heatwaves etc) now tending by many to be attributed exclusively to human-induced climate change, thus exacerbating one’s mermosity.  In the literature of psychology, behavioral economics, neuroscience, philosophy, sociology & political science there are explanations (often replete with house jargon) explaining how “perception bias” & “cognitive bias” operate and interact but such things rarely are discussed on the TikTok news feeds which these days are so influential in shaping world views.

Solastalgia: “The pain or distress caused by the loss or lack or solace and the sense of desolation connected to the present state of one’s home and territory”.  This is the “lived experience of negative environmental change” and reflects the sense of loss of what once was (or one’s imagined construct of what once was), a phenomenon Professor Albrecht describes as “the homesickness you have when you are still at home”.  Although coined to be used in the context of climate change, it can be applied more widely and the feeling will be familiar to those who notice the lack of familiar landmarks in cities as urban redevelopment changes the architecture.  In those cases, the distress can be made more troubling still because even a building one may for years frequently have seen rapidly can fade from memory to the point where it can be hard to remember its appearance, even if it stood for decades.

Google ngram: Because of the way Google harvests data for their ngrams, they’re not literally a tracking of the use of a word in society but can be usefully indicative of certain trends, (although one is never quite sure which trend(s)), especially over decades.  As a record of actual aggregate use, ngrams are not wholly reliable because: (1) the sub-set of texts Google uses is slanted towards the scientific & academic and (2) the technical limitations imposed by the use of OCR (optical character recognition) when handling older texts of sometime dubious legibility (a process AI should improve).  Where numbers bounce around, this may reflect either: (1) peaks and troughs in use for some reason or (2) some quirk in the data harvested.  Being recent, the ngram for solastagia should be an untypically accurate indication of trends in use but it’s a quantitative and not qualitative measure: Although a word very much of the climate change era, it has been used in other contexts as, as a neologism, it appears also in many dictionaries and other on-line lists.

Sumbiocentric: “Taking into account the centrality of the process of symbiosis in all of our deliberations on human affairs”.  The special place environmentalism has assumed in the public consciousness means the sumbiocentric is positioned as something beyond just another construction of ethics and should be thought a kind of secular, moral theology.  Ominously, one apparent implication in this would appear to be the desirability (according to some the necessity) for some sort of internationally “co-ordinated” government, a concept with a wide vista and in various forms at times advocated by figures as diverse as the polemicist playwright George Bernard Shaw (GBS; 1856-1950) and Edward Teller (1908–2003), the so-called “father of the hydrogen bomb”.

Sumbiophilia: “The love of living together”.  This would apparently be the state of things in the symbiocene, a speculative era which would succeed the Anthropocene and be characterized by a harmonious and cooperative coexistence between humans and the rest of nature which presumably would be something of a new Jerusalem although shepherds, child care workers and others would be advised not to take literally the Biblical Scripture: “The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.” (Isaiah 11:6, King James Version (KJV, 1611)).  However, other than sensible precautions when around carnivorous predators, all would exist in a symbiosis (living together for mutual benefit) without the destructive practices of the anthropocene.  In the world of Green Party wine & cheese evenings, sumbiophilia probably seems the most natural thing in the world although the party leadership would be sufficiently realistic to understand not all would agree so, when it was made compulsory, “re-education camps” would be needed to “persuade” the recalcitrant.  As used by Professor Albrecht, sumbiophilia is an ideal but one obviously counter-historical because the development of the nation state (which took millennia and was (more or less) perfected in the nationalisms which have been the dominant political paradigm since the nineteenth century) suggests what people love is not us all “living together” but groups of us “keeping the others out”.  Not for nothing are idealists thought the most dangerous creatures on Earth.

Terrafuric: “The extreme anger unleashed within those who can clearly see the self-destructive tendencies in the current forms of industrial-technological society and feel they must protest and act to change its direction”.  This is another spectrum condition ranging from writing truculent letters to the New York Times, to members of Extinction Rebellion super-gluing themselves to the road to assassinating the “guilty parties”, a la Luigi Mangione (b 1998).

Terranascia (“Earth creating forces”) and terraphthora (“Earth destroying forces”) are companion terms which could be used by geologists, cosmologists and others but the significance in this context is that humans are now (and have long been) among the most ecologically destructive forces known.

Hannah Arendt and Martin Heidegger (2017) by Antonia Grunenberg (b 1944).  Hannah Arendt's (1906-1975) relationship with Martin Heidegger (1889–1976) began when she was a 19 year old student of philosophy and he her professor, married and aged 36.  Both, for different reasons, would more than once have experienced solastalgia.

Solastalgia began life in the milieu of the climate change wars but poets and others beyond the battleground have been drawn to the word, re-purposing it in abstract or figurative ways, comparing the process of literal environmental degradation with losses elsewhere.  The adaptations have included (1) Social & cultural change (loss of familiar traditions or communities), (2) Linguistic erosion (mourning the disappearance of words, dialects or the quirks in language with which one grew up, replaced often by new (and baffling) forms of slang), (3) One’s personal emotional framework (the loss of friends, partner or family members), (4) Aging (the realization of mounting decrepitude), (5) Digital displacement (a more recent phenomenon which covers a range including an inability to master new technology, grief when once enjoyed digital spaces become toxic, commercialized or abandoned and having to “upgrade” from familiar, functional software to newer versions which offer no advantages), (6) Artistic loss (one’s favourite forms of music, art or literature become unfashionable and neglected) and (7) Existential disconnection (not a new idea but now one an increasing number claim to suffer; a kind of philosophical estrangement in which one feels “the world” (in the sense the German philosopher Martin Heidegger (1889–1976) used the word) has become strange and unfamiliar).