Nature godly and beautiful: The iconic earth

Research in Phenomenology

Volumn 31, Issue 1, 2001, Pages 113-155

  Foltz, Bruce V ^a  

^a ECKERD COLLEGE   (United States)

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EID: 63849235651     PISSN: 00855553     EISSN: 15691640     Source Type: Journal    
DOI: 10.1163/15691640160048595     Document Type: Article

References (95)

1. (a) This essay has benefited significantly from its being read in part or whole by Robert Frodeman, Andromahie Karaniki, Joseph Lawrence, Kenneth Maly, Fr. Cassian Newton, and Eric Perl, none of whom are implicated in its shortcomings, b The provocative chapter in Jean-Luc Marion's God Without Being (Chicago and London: The University of Chicago Press, 1991) entitled The Idol and the Icon (pp. 7-24) was brought to my attention only after the completion of the present study. An initial reading of this chapter, however, has resulted in no misgivings about what I have written, while encouraging me in a number of my conclusionsarticularly regarding face, especially his claim on p. 19 that only the icon shows us a face, and on the nonrepresentational character of the icon. Moreover, Marion's understanding of the idol (as opposed to the icon) provides additional grounds for the critique of Renaissance religious painting, c) The term whole by Robert Frodeman, Andromahie Karaniki, Joseph Lawrence, Kenneth Maly, Fr. Cassian Newton, and Eric Perl, none of whom are implicated in its shortcomings, (b) The provocative chapter in Jean-Luc Marion's God Without Being (Chicago and London: The University of Chicago Press, 1991) entitled "The Idol and the Icon" (pp. 7-24) was brought to my attention only after the completion of the present study. An initial reading of this chapter, however, has resulted in no misgivings about what I have written, while encouraging me in a number of my conclusionsarticularly regarding "face" - especially his claim on p. 19 that "only the icon shows us a face" - and on the "nonrepresentational" character of the icon. Moreover, Marion's understanding of the idol (as opposed to the icon) provides additional grounds for the critique of Renaissance religious painting. (c) The term "godly" in the title and elsewhere is meant in the older sense of the word, meaning "what comes from God" (ME: godlîc), not in the more recent sense of "pious."
2. Fyodor Dostoevsky, The Brothers Karamazov, trans. Richard Pevear and Larissa Volokhonsky (New York: Vintage Boob, 1991), 362
3. St. Isaac of Syria, Daily Readings with St. Isaac of Syria, ed. A. M Allchin and trans. Sebastian Brock (Springfield, IL: Templegate, 1989), 29. Allchin and trans. Sebastian Brock (Springfield, IL: Templegate, 1989), 29
4. The basal usage of the words "theology" and intended simply to indicate the domain of God-talk or discourse involving God or the gods and implies neither the sense of Aristotle's first philosophy nor a particular position in regard to the academic dichotomy of revealed and philosophical theology. "theological" in this essay is intended simply to indicate the domain of "God-talk" or discourse involving God or "the gods" and implies neither the sense of Aristotle's "first philosophy" nor a particular position in regard to the academic dichotomy of "revealed" and "philosophical" theology
5. Along with scattered articles in environmental aesthetics are monographs by Arnold Berleant and a survey by the Finnish philosopher Sepänmaa, while Max Oelschlaeger has written an apologia for religious narratives concerning the environment by Arnold Berleant and a survey by the Finnish philosopher Sepänmaa, while Max Oelschlaeger has written an apologia for religious narratives concerning the environment
6. Max Oelschlaeger, Caring for Creation: An Ecumenical Approach to the Environmental Crisis (New Haven: Yale University Press, 1994), 238
7. James I. McClintock, "'Pray Without Ceasing': Annie Dillard among Nature Writers, in Earthly Words: Essays on Contemporary American Nature and Environmental Writers, ed. John Cooley (Ann Arbor: The University of Michigan Press, 1994), 69f. The two citations in the quote, to the first of which italics have been added, are from John Hildebidle and from Edward Abbey's Beyond the Wall. the Nature Writers," in Earthly Words: Essays on Contemporary American Nature and Environmental Writers, ed. John Cooley (Ann Arbor: The University of Michigan Press, 1994), 69f. The two citations in the quote, to the first of which italics have been added, are from John Hildebidle and from Edward Abbey's Beyond the Wall
8. "Our reason has driven all away. Alone at last, we end up by ruling desert... We turn our backs on nature; we are ashamed of beauty over a desert... We turn our backs on nature; we are ashamed of beauty" (Albert Camus, The Myth of Sisyphus and Other Essays [New York: Vintage, 1983], 189)
9. Friedrich Hölderlin, Essays and Letters on Theory, trans. Thomas Pfau (Albany: SUNY Press, 1988), 94
10. Pavel Florensky, The Pillar and Ground of the Truth, trans. Boris Jakim (Princeton: Princeton University Press, 1997), 234
11. I have addressed this issue with regard to environmental aesthetics in ed, and, Evanston: Northwestern University Press, fort coming "After Heidegger and Deep Ecology: Toward Environmental Aesthetics," in Marginal Regions/Textual Margins, ed. James Swearingen and Joanne Cutting-Gray (Evanston: Northwestern University Press, fort coming)
12. Hans-Georg Gadamer, "The Relevance of the Beautiful," in The the Beautiful and Other Essays, trans. Nicholas Walker (Cambridge: Cambridge University Press, 1986), 31. Relevance of the Beautiful and Other Essays, trans. Nicholas Walker (Cambridge: Cambridge University Press, 1986), 31
13. Kierkegaard's "stages" might then be taken as: aesthetic - religious. ETHICAL - religious
14. Martin Heidegger, Identity and Difference, trans. Joan Stambaugh (NewYork, Harper and Row, 1969), 72
15. Martin Heidegger, Hölderlins Hymnen "Germanien" und Suzanne Ziegler, 39 of Gestamtausgabe (Frankfurt: Klostermann, 1980), 195; "Der Rhein," ed. Suzanne Ziegler, vol. 39 of Gestamtausgabe (Frankfurt: Klostermann, 1980), 195
16. Martin Heidegger, Contributions to Philosophy (from Enowning), trans Parvis Emad and Kenneth Maly (Bloomington: Indiana University Press, 1999), 63, 75ff
17. Heidegger, Identity and Difference, 54. (The English translation obscures this point, making Heidegger's exclusion of θεολ ογία from his critique of onto-theology appear to be an inclusion.) this point, making Heidegger's exclusion of θεολ ογία from his critique of onto-theology appear to be an inclusion.)
18. Michel Haar, "Heidegger and the God of Hölderlin," Phenomenology 19 (1989): 99. p. 92: The God of Hölderlin resembles [the God of] the Old Testament, the God of the Psalms, who governs the forces of nature and at the same time watches over the destiny of men, God who is the bestower of the sun and rain as much as of joy and sadness. By ontologizing them, Heidegger makes an attempt to displace the biblical notions of a personal God, of creation and above all the heavenly gift.... For him these notions belong to medieval ontotheology. Yet they are clearly older than that, almost breaking free of history because they traverse different epochs [by articulating] a phenomenological content belonging to all religions. Research in Phenomenology 19 (1989): 99. See p. 92: "The God of Hölderlin resembles [the God of] the Old Testament, the God of the Psalms, who governs the forces of nature and at the same time watches over the destiny of men, God who is the bestower of the sun and rain as much as of joy and sadness. By ontologizing them, Heidegger makes an attempt to displace the biblical notions of a personal God, of creation and above all the heavenly gift.... For him these notions belong to medieval ontotheology. Yet they are clearly older than that, almost breaking free of history because they traverse different epochs [by articulating] a phenomenological content belonging to all religions."
19. Jacques Derrida, "Faith and Knowledge: the Two Sources of 'Religion' Reason Alone Press at the Limits of Reason Alone," in Jacques Derrida and Gianni Vattimo, Religion (Stanford, CA: Stanford University Press, 1998), 12
20. Lynn White Jr., "The Historical Roots of Our Ecological Crisis," in Ecology and Religion in History ed. David and Eileen Spring (New York: Harper & Row, 1974), 22f
21. Lynn White Jr., Medieval Technology and Social Change (Oxford: Oxford University Press, 1964), 134
22. Haar, 94
23. Georges Duby, Medieval Art: The Making of the Christian West, vol. 1 of History of Medieval Art, 980-1440 (Geneva: Skira, 1995), 179f
24. Georges Duby, Medieval Art: Foundations of a New Humanism. vol. 3 of of Medieval Art, 980-1440 (op. cit.), 12. History of Medieval Art, 980-1440 (op. cit.), 12
25. "Nature never made anything that [Giotto] did not imitate or even reproduce in paint, so that men who his work are often deluded into taking the painted for the real. Cited in ibid., 202. reproduce in paint, so that men who see his work are often deluded into taking the painted for the real." Cited in ibid., 202
26. Michel Quenot, The Icon: Window on the Kingdom, trans. A Carthusian Monk (Crestwood, NY: St. Vladimir's Seminary Press, 1996), 72. (Crestwood, NY: St. Vladimir's Seminary Press, 1996), 72
27. Paul Evdokimov, The Art of the Icon: A Theology of Beauty, trans. Fr Steven Bigham (Redondo Beach, CA: Oakwood Publications, 1990), 168
28. Umberto Eco, Art and Beauty in the Middle Ages (New Haven: Yale University Press, 1986), 56f
29. An even sharper contrast is offered by the 1966 film masterpiece by A Tartovsky, Andrei Rublev, which dramatizes the intense and prolonged spiritual preparation of yet another contemporary of the Florentine masters, the materially impoverished, sainted Russian monk and iconographer Rublev, who is generally regarded as the greatest iconographer of all Tartovsky, Andrei Rublev, which dramatizes the intense and prolonged spiritual preparation of yet another contemporary of the Florentine masters, the materially impoverished, sainted Russian monk and iconographer Rublev, who is generally regarded as the greatest iconographer of all
30. Treatise on the Veneration of Icons, cited in Evdokimov, 14
31. St. John of Kronstadt, My Life in Christ or Moments of Spiritual Serenity and Contemplation, of Reverent Feeling, Of Earnest Self-Amendment and Of Peace in God- Extracts from the Diary of St. John of Kronstadt (Jordanville, NY: Holy Trinity Monastery, 1994), 421. Italics added. and Contemplation, of Reverent Feeling, Of Earnest Self-Amendment and Of Peace in God- Extracts from the Diary of St. John of Kronstadt (Jordanville, NY: Holy Trinity Monastery, 1994), 421. Italics added
32. "Nature on Athos has a special charm, which is the radiance of holiness. The uncreated grace indeed passes through the soul to the body and spreads even to nonrational nature, to all creation. Nothing is fierce; everything is calm. All night and all day Athos is consumed in prayer.... It might be that one sees it through the eyes of the God-bearing monks and becomes illumined. It might be that one sees it not through the eye of the mind but through the deified heart. And the heart knows how to love and how to appreciate things (Metropolitan of Nafpaktos Hierotheos, A Night in the Desert of the Holy Mountain (Levadia, Greece: Birth of the Theotokos Monastery, 1991), 30). prayer and holiness. The uncreated grace indeed passes through the soul to the body and spreads even to nonrational nature, to all creation. Nothing is fierce; everything is calm. All night and all day Athos is consumed in prayer.... It might be that one sees it through the eyes of the God-bearing monks and becomes illumined. It might be that one sees it not through the eye of the mind but through the deified heart. And the heart knows how to love and how to appreciate things" (Metropolitan of Nafpaktos Hierotheos, A Night in the Desert of the Holy Mountain (Levadia, Greece: Birth of the Theotokos Monastery, 1991), 30)
33. From the viewpoint of yet another Eastern faith tradition, Abraham Heschel writes: If God were a theory, the study of theology would be the way to understand Him. But God is alive and in need of love and worship (God in Search of Man: A Philosophy of Judaism [New York: Farrar, Straus and Giroux, 1955]). Heschel writes: "If God were a theory, the study of theology would be the way to understand Him. But God is alive and in need of love and worship" (God in Search of Man: A Philosophy of Judaism [New York: Farrar, Straus and Giroux, 1955])
34. St. John of Damascus, On the Divine Images, trans. David Anderson (Crestwood, NY: St. Vladimir's Seminary Press, 1997), 43. (Crestwood, NY: St. Vladimir's Seminary Press, 1997), 43
35. The parallels with Heidegger here are manifold. For example, the essence of modern technology - like the fallenness of creation resulting from the fall of humanity - prevents the earth from being earth, i.e., from showing its divinely beautiful character in any but an occasional manner. And the Ereignis that Heidegger sees as already at work presents a certain parallel with the Orthodox thought of a paradisiacal transfiguration that is now at work in nature, but that remains incomplete. Most importantly, both deal with the ontology of nature itself - not merely with our experience of it. of modern technology - like the fallenness of creation resulting from the fall of humanity - prevents the earth from being earth, i.e., from showing its "divinely beautiful" character in any but an occasional manner. And the Ereignis that Heidegger sees as already at work presents a certain parallel with the Orthodox thought of a paradisiacal transfiguration that is now at work in nature, but that remains incomplete. Most importantly, both deal with the ontology of nature itself - not merely with our experience of it
36. "If you insult the royal robe, do you not insult him who wears it? not know that if you insult the image of the king, you transfer the insult to the original? St. John Chrysostom, cited in St. John of Damascus, On the Divine Images, 68, translation modified. Do you not know that if you insult the image of the king, you transfer the insult to the original?" St. John Chrysostom, cited in St. John of Damascus, On the Divine Images, 68, translation modified
37. The Lenten Triodion, trans. Mother Mary and Archmandrite Kallistos Ware (South CanaanA: St. Tikhon's Seminary Press, 1999), 306. (South CanaanA: St. Tikhon's Seminary Press, 1999), 306
38. For a discussion of this text, and the Seventh Ecumenical Council whose teaching it expresses, Leonid Ousepensky and Vladimir Lossky, The Meaning of Icons (Crestwood, NY: St. Vladimir's Seminary Press, 1982), 31f. teaching it expresses, see Leonid Ousepensky and Vladimir Lossky, The Meaning of Icons (Crestwood, NY: St. Vladimir's Seminary Press, 1982), 31f
39. Lars Thunberg, Microcosm and Mediator: The Theological Anthropology of Confessor Maximus the Confessor (Chicago: Open Court, 1995), 74
40. St. John of Kronstadt, 434f
41. St. Gregory Palamas, "Topics of Natural and Theological Science," The Philokalia (London: Faber and Faber) 4 (1995): 417
42. Vladimir Lossky, The Mystical Theology of the Eastern Church (Crestwood NY: St. Vladimir's Seminary Press, 1976), 101. NY: St. Vladimir's Seminary Press, 1976), 101
43. In his presentation at the 1994 Environmental Seminar, sponsored by the Ecumenical Patriarch Bartholomew at Halki Seminary in Turkey, the Romanian theologian Dimitru Popescu maintains that the modern, deistic isolation of God in His transcendence, through the notion of autonomous nature, becomes at the same time the foundation for environmental catastrophe, since it allows human contrivance to fill in the vacuum: Eastern Theology has its own authoritative voice to add. It is the only theology capable of overcoming the belief in the autonomy of creation typical of the secularized culture, by asserting paradoxically both God's transcendence opposite creation and His immanence in creation. As the sun is not confused with the earth even though it is permanently present in the life of the earth through its light and heat which make life possible, so God, while He remains in His being beyond the world in unapproachable transcendence, is nevertheless present at the same time Ecumenical Patriarch Bartholomew at Halki Seminary in Turkey, the Romanian theologian Dimitru Popescu maintains that the modern, deistic "isolation of God in His transcendence," through the notion of autonomous nature, becomes at the same time the foundation for environmental catastrophe, since it allows human contrivance to fill in the vacuum: "Eastern Theology has its own authoritative voice to add. It is the only theology capable of overcoming the belief in the autonomy of creation typical of the secularized culture, by asserting paradoxically both God's transcendence opposite creation and His immanence in creation. As the sun is not confused with the earth even though it is permanently present in the life of the earth through its light and heat which make life possible, so God, while He remains in His being beyond the world in unapproachable transcendence, is nevertheless present at the same time in the cosmos through the rays of uncreated energies (rays of light, life and love) by which the world was created and recreated in Christ and destined to become a new heaven and a new earth in Christ in the ages to come. The world is not autonomous, but theonomous, because it comes from God and it returns to God who preserves an inner connection with his creation through His uncreated energies. Otherwise the world would slide back into the nothingness out of which it was brought to light by its Creator" ("Toward an Orthodox Ecological Education: Theological and Spiritual Principles," accessible at www.patriarchate.org/visit/html/94-35.html)
44. Cited and translated in Olivier Clément, The Roots of Christian Mysticism (London: New City Press, 1993), 219; italics added. Mysticism (London: New City Press, 1993), 219; italics added
45. Barry Lopez, About This Life: Journeys on the Threshold of Memory (New York: Knopf, 1998), 134
46. For this reasonilgrimages to monasteries are seen in traditional Orthodoxy not as outings, but more as indispensable workshops with men and women who devote there lives entirely to the prayer and contemplation that is expected of all believers Orthodoxy not as outings, but more as indispensable workshops with men and women who devote there lives entirely to the prayer and contemplation that is expected of all believers
47. De Imaginibus I.8, cited and translated in Eric D. Perl, "... That Might Become God: Central Themes in Byzantince Theology, in Heaven on Earth: Art and the Church in Byzantium, ed. Linda Safran (University ParkA: The Pennsylvania State University Press, 1998), 56. Man Might Become God": Central Themes in Byzantince Theology," in Heaven on Earth: Art and the Church in Byzantium, ed. Linda Safran (University ParkA: The Pennsylvania State University Press, 1998), 56
48. Mikel Dufrenne, The Phenomenology of Aesthetic Experience, trans. Edward S. Casey, et al. (Evanston: 1973, Northwestern University Press), 86-89
49. Evdokimov, 221
50. Bruce V. Foltz, Inhabiting the Earth: Heidegger, Environmental Ethics Metaphysics of Nature and the Metaphysics of Nature (Atlantic Highlands, NJ.: Humanities Press, 1995)
51. Eugene Hargrove, "An Ontological Argument for Environmental Ethics," in Foundations of Environmental Ethics, ed. S. J. Armstrong and R. G. Botzler (Englewood Cliffs, NJ: Prentice-Hall, 1987), 193
52. Henry David Thoreau, The Maine Woods, in The Library of America: Henry David Thoreau, ed. Robert F. Sayre (New York: Literary Classics of the United States, 1985), 644f. David Thoreau, ed. Robert F. Sayre (New York: Literary Classics of the United States, 1985), 644f
53. Evdokimov (p. 180) notes: "The attitude of the Christian West toward images, on the other hand, as shown in the Council of Trentuts the accent on anamnesis, memory, but not on the epiphanic presence. images, on the other hand, as shown in the Council of Trentuts the accent on anamnesis, memory, but not on the epiphanic presence."
54. Leonid Ouspensky, Theology of the Icon, trans. Anthony Gythiel (Crestwood, NY: St. Vladimir's Seminary Press, 1992), 1:178. (Crestwood, NY: St. Vladimir's Seminary Press, 1992), 1:178
55. Archimandrite Vasileios of Stavrokikita, Hymn of Entry: Liturgy and Life in the Orthodox Church, Contemporary Greek Theologians, 1 (Crestwood, NY: St. Vladimir's Seminary Press, 1984), 89. in the Orthodox Church, Contemporary Greek Theologians, vol. 1 (Crestwood, NY: St. Vladimir's Seminary Press, 1984), 89
56. Annie Dillardilgrim at Tinker Creek (New York: Harper Collins, 1974) 9f
57. Prayer and worship exhibit the transactional (and radically transitive) structure of such acts as praising, offering up sacrificing, awaiting, and thanking structure of such acts as praising, offering up (sacrificing), awaiting, and thanking
58. Anna Kartsonis, "The Responding Icon," in Heaven on Earth: Art and the Church in Byzantium, 65
59. Konrad Onasch and Annemarie Schnieper, Icons: the Fascination and the Reality, trans. Daniel G. Conklin (New York: Riverside Book Company, 1995), 277
60. Fr. Steven Bigham, Haroes of the Icon (Torrance, CA: Oakwood Publications, 1998), 52
61. St. John of Kronstadt, 422
62. Vasileios, 82. The citation is from the Holy Friday Vespers
63. John Muir, The Mountains of California (New York: Penguin Books, 1989) 179
64. Wendell Berry, Recollected Essays 1965-1980 (San Francisco: North Point Press, 1981), 237
65. John Baggley, Doors of Parception: Icons and their Spiritual Significance (Crestwood, NY: St. Vladimir's Seminary Press, 1995), 106. (Crestwood, NY: St. Vladimir's Seminary Press, 1995), 106
66. Dillard, 12
67. Dufrenne, 548
68. "It could even be that nature, in the face she turns towards [our] technological usurpation, is simply concealing her essence Martin Heidegger, Letter on Humanism, in Basic Writings, ed. David Farrell Krell (New York: Harper and Row, 1977), 205; technological usurpation, is simply concealing her essence" Martin Heidegger, "Letter on Humanism," in Basic Writings, ed. David Farrell Krell (New York: Harper and Row, 1977), 205
69. italics added and translation modified. For a discussion of nature, Martin Heidegger, Höldalins Hymnen, 104, "moods" of nature, see Martin Heidegger, Höldalins Hymnen, 104
70. cited in Foltz, Inhabiting the Earth, 144
71. Phillip Sherrard, The Sacred in Life and Art (Ipswich, U.K.: Golgonooza Press, 1990), 71f
72. Allen Carlson, "Appreciation and the Natural Environment," in Environmental Ethics: Divergence and Convergence, ed. Susan J. Armstrong and Richard G. Botzler (New York: McGraw-Hill, 1993), 142-148
73. See Bruce V. Foltz, "Inhabitation and Orientation: Science Beyond Community Disenchantment," in Earth Matters: The Earth Scienceshilosophy, and the Claims of Community, ed. Robert Frodeman (Upper Saddle River, NJ: Prentice Hall, 2000), 26ff
74. Leslie Marmon Silko, "Landscape, History, and the Pueblo Imagination," in The Norton Book of Nature Writing, Robert Finch and John Elder (New York and London: W. W. Norton, 1990), 884f
75. Ouspensky, 189
76. St. Symeon the New Theologian, On the Mystical Life: The Ethical Discourses, trans. Alexander Golitzin (Crestwood, NY: St. Vladimir's Seminary Press, 1995), 1:29. Discourses, trans. Alexander Golitzin (Crestwood, NY: St. Vladimir's Seminary Press, 1995), 1:29
77. Olivier Clément, Conversations with Ecumenical Patriarch Bartholomew I (Crestwood, NY: St. Vladimir's Seminary Press, 1997), 105, 102. Bartholomew I (Crestwood, NY: St. Vladimir's Seminary Press, 1997), 105, 102
78. Evdokimov, 2, 26
79. Konstantin Mochulsky, Dostoevsky: His Life and Work, trans. Michael A Minihan (Princeton, NJ: Princeton Univ. Press, 1971), 380
80. John Muir, like many nature writers, saw civilization itself as Fall (in his words, as encrusting dirty sin) and thus felt that it was because the will of God was still discernible in wilderness, that humanity stood in desperate need of its message. Dennis Williams, 'John Muir, Christian Mysticism, and the Spiritual Value of Nature, in John Muir: Life and Work ed. Sally M. Miller (Albuquerque: Univ. of New Mexico Press, 1993), 96. Williams makes a strong case here that Muir should be regarded as one of the great Chrisitan mystics. his words, as "encrusting dirty sin") and thus felt that it was because the will of God was still discernible in wilderness, that humanity stood in desperate need of its message. See Dennis Williams, 'John Muir, Christian Mysticism, and the Spiritual Value of Nature," in John Muir: Life and Work ed. Sally M. Miller (Albuquerque: Univ. of New Mexico Press, 1993), 96. Williams makes a strong case here that Muir should be regarded as one of the great Chrisitan mystics
81. Edward Abbey, Desert Solitaire: A Season in the Wilderness (New York to have Gila monsters as well as cherubim Ballantine Books, 1971), 189f. Abbey adds that Paradise for him would need to have Gila monsters as well as cherubim
82. Abbey, 191f
83. Julia Kristeva, In the Beginning Was Love: Psychoanalysis and Faith (New York: Columbia University Press, 1987), 23
84. For the following quotation, see Nicholas Berdyaev, Mirosozertsanie Dostoevskogo ([1921] Paris: YMCA Press, 1968), 59, Dostoevskogo ([1921] Paris: YMCA Press, 1968), 59
85. cited in R. L. Jackson, Dialogues with Dostoevsky: The Overwhelming Questions (Stanford University Press, 1993), 328
86. In Devils, and in each of the following works, all three of these ills linked to Western are linked to Western "scientific" thought
87. Fyodor Dostoevsky, Demons, trans. Richard Pevear and Larissa Volokhonsky (New York: Vintage Books, 1995), 255
88. Fyodor Dostoevsky, A Writer's Diary, Volume One, 1873-1876, trans Kenneth Lantz (Evanston: Northwestern University Press, 1993), 591f
89. Fyodor Dostoevsky, A Writer's Diary, Volume Two, 1877-1881, trans Kenneth Lantz (Evanston: Northwestern University Press, 1994), 952ff
90. Dostoevsky, Karamazov, 299
91. Seyyed Hossein Nasr, Religion and the Order of Nature (New York & Oxford: Oxford University Press, 1996), 7
92. Philip Sherrard, Christianity: Lineaments of a Sacred Tradition (Brookline, MA: Holy Cross Orthodox Press, 1998), 214
93. Patrick D. Murphy, "Penance or Perception: Spirituality and Land in Poetry of Gary Snyder, in Cooley, Earthly Words, 242ff. the Poetry of Gary Snyder," in Cooley, Earthly Words, 242ff
94. Nasr, 29-66
95. Massimo Cacciari, "Porte della vita"/"Life-gates," in Figurare L'Invisible: Icone greche della Collezione Velimezis a Venezia (Milan: Skira editione, 2000), 21f