A model of Lucy at the Houston Museum of Natural Science, Texas
(Dave Einsel / Getty Images)
(Dave Einsel / Getty Images)
I. The Greatest of all Illusions is the Infinite of the Spirit
Despite saying that the very words human, humanity, and humanism make him sick, it's pretty clear that there is, in fact, a model of what might be termed libidinal humanism present within Lawrence's work ...
In the 'Epilogue' to his Movements in European History, for example, Lawrence writes of a single human blood-stream and argues that people are also very much alike at some primordial level of culture:
"All men, black, white, yellow, cover their nakedness and build themselves shelters, make fires and cook food, have laws of marriage and of family [...] and have stores of wisdom and ancient lore, rules of morality and behaviour."
In other words, according to Lawrence, we all belong to one great race and live fundamentally similar lives. However, it's important to note that Lawrence goes on to argue that the human family tree, whilst undivided at its root, nevertheless branches out into very different directions and each branch develops in its own unique manner.
"For each branch is, as it were, differently grafted by a different spirit and idea ... My manhood is the same as the manhood of a Chinaman. But in spirit and idea we are different and shall be different forever, as apple-blossom will forever be different from irises."
Lawrence, therefore, has an understanding of Geist in opposition to that of many idealists: for whilst the latter acknowledge ethno-cultural difference, they believe in perfect spiritual unity. Lawrence reverses this and insists on physical oneness and spiritual distinction, rejecting any kind of Universal Mind or Oversoul.
II. Menschliches, Allzumenschliches
Somewhat ironically, Lawrence's thinking on this subject is in accord with modern evolutionary science, which has assembled much interdisciplinary evidence to support the idea that all human life descends from a common ancestor. Where he breaks with the Darwinians, however, is when - more radically - they suggest that this common ancestor is ultimately non-human: this, for Lawrence is going too far:
In the 'Epilogue' to his Movements in European History, for example, Lawrence writes of a single human blood-stream and argues that people are also very much alike at some primordial level of culture:
"All men, black, white, yellow, cover their nakedness and build themselves shelters, make fires and cook food, have laws of marriage and of family [...] and have stores of wisdom and ancient lore, rules of morality and behaviour."
In other words, according to Lawrence, we all belong to one great race and live fundamentally similar lives. However, it's important to note that Lawrence goes on to argue that the human family tree, whilst undivided at its root, nevertheless branches out into very different directions and each branch develops in its own unique manner.
"For each branch is, as it were, differently grafted by a different spirit and idea ... My manhood is the same as the manhood of a Chinaman. But in spirit and idea we are different and shall be different forever, as apple-blossom will forever be different from irises."
Lawrence, therefore, has an understanding of Geist in opposition to that of many idealists: for whilst the latter acknowledge ethno-cultural difference, they believe in perfect spiritual unity. Lawrence reverses this and insists on physical oneness and spiritual distinction, rejecting any kind of Universal Mind or Oversoul.
II. Menschliches, Allzumenschliches
Somewhat ironically, Lawrence's thinking on this subject is in accord with modern evolutionary science, which has assembled much interdisciplinary evidence to support the idea that all human life descends from a common ancestor. Where he breaks with the Darwinians, however, is when - more radically - they suggest that this common ancestor is ultimately non-human: this, for Lawrence is going too far:
"The gulf that divides man from the animals is so great, that we can see no connection. We can no longer believe that man has descended from monkeys.* Man has descended from man. [...] Man and monkey look at one another across a great and silent gulf, never to be crossed. [...] We cannot really meet in touch."
This - from an author widely celebrated for his ability to intuitively and poetically touch on the very essence of inhuman and non-human forms of life - is really quite shocking; for Lawrence is defending here an idea of human exceptionalism - who'd a thunk it?
Alas, it seems there's no place for Lucy in Lawrence's democracy of touch ...
See: D. H. Lawrence, 'Epilogue', Movements in European History, ed. Philip Crumpton, (Cambridge University Press, 1989), pp. 255, 256.
*Note: Lawrence is perpetuating a common misunderstanding here; no one wants him to believe that man has descended from monkeys; what the evolutionary evidence demonstrates is that man and other apes have a common ancestor. Monkeys are a contemporary species - not an earlier, more primitive, or inferior species.
For a related post to this one on Lawrence's libidinal humanism, click here.
*Note: Lawrence is perpetuating a common misunderstanding here; no one wants him to believe that man has descended from monkeys; what the evolutionary evidence demonstrates is that man and other apes have a common ancestor. Monkeys are a contemporary species - not an earlier, more primitive, or inferior species.
For a related post to this one on Lawrence's libidinal humanism, click here.
The supreme paradox is that we're all alike and yet all unique (or 'exceptional'). The One is the Many!
ReplyDeletePS And the Many is the One!
ReplyDelete