Bringing psychoanalysis to bear on the diagnosis of ecological crisis

 

Why has psychoanalysis long been kept at the margins of environmental criticism despite the many theories of eco-Marxism, queer ecology, and eco-deconstruction available today? What is unique, possibly even traumatic, about eco-psychoanalysis? The Environmental Unconscious addresses these questions as it provides an innovative and theoretical account of environmental loss focused on the counterintuitive forms of enjoyment that early modern poetry and psychoanalysis jointly theorize.

Steven Swarbrick urges literary critics and environmental scholars fluent in the new materialism to rethink notions of entanglement, animacy, and consciousness raising. He introduces concepts from psychoanalysis as keys to understanding the force of early modern ecopoetics. Through close readings of Edmund Spenser, Walter Ralegh, Andrew Marvell, and John Milton, he reveals a world of matter that is not merely hyperconnected, as in the new materialism, but porous and off-kilter. And yet the loss these poets reveal is central to the enjoyment their works offer—and that nature offers.

As insightful as it is engaging, The Environmental Unconscious offers a provocative challenge to ecocriticism that, under the current regime of fossil capitalism in which everything solid interconnects, a new theory of disconnection is desperately needed. Tracing the propulsive force of the environmental unconscious from the early modern period to Freudian and post-Freudian theories of desire, Swarbrick not only puts nature on the couch in this book but also renews the psychoanalytic toolkit in light of environmental collapse.

Examining the legal lives of early modern women through Milton’s literary works

In his History of Britain, John Milton writes, “Laws are Masculin Births . . . nothing [is] more awry from the Law of God and Nature, then that a Woman should give Laws to Men.” In this interdisciplinary study, Lynne Greenberg explores the normative and nonnormative legal lives of early modern women as depicted in Milton’s works—unmarried and married women, mothers, heiresses, widows, and queens—providing cogent overviews of the laws of multiple jurisdictions to offer critical context for each case study. Greenberg explores a wide range of legal-juridical materials and previously unexplored archival and private family documents. As she demonstrates, while Milton’s narratives are at times enmeshed in existing jural paradigms, they also offer resistant responses to marital, custodial, property, inheritance, and criminal laws and even imagine alternative jural paradigms for women. Through Masculine Births: Milton, Women and the Law, Greenberg deftly reveals that Milton both reproduces seventeenth-century legal constructs and gives birth to laws that move us toward greater equality for women.

Milton and This Pendant World is an interpretation of the great English poet “in an age increasingly skeptical, in a culture dominated by the assumptions of the natural and historical sciences and by the illusions of progress and enlightenment.”

Those are the words of the author of this book, George Wesley Whiting, an eminent and devoted Miltonian. Believing that Milton has a vital message for the modern world, Whiting has abandoned the usual pattern for examining a poet—study of versification, meter, and other poetic devices. Instead, he presents an exposition of the spiritual and moral meaning of Milton’s poetry, which can still have truth and beauty for this doubting age.

The literary image of the pendant world was familiar in Milton’s seventeenth century, but is meaningless to most people of our day. The comforting picture of the world hanging from heaven on a golden chain signifies God’s close watchfulness over humanity and the inseparable bond which links us to the spiritual kingdom.

The author declares that the search for God and the struggle to overcome the spiritual and material forces that impede the search represent the most vital of all human efforts; for unless this search is our primary motivation, life is without meaning, without final purpose.

Whiting also observes that true Christianity stands not for the impoverishment of humanity and our enslavement to the Deity, but rather for human moral health, harmonious development, and spiritual welfare. In order to save civilization from destruction at the hands of its friends—secularists, specialists, militarists, and politicians—we must have a renaissance of the spirit, a cultural synthesis in which a revitalized religion, enriched by philosophy and science, renews the ideals of Christianity.

It is a common belief that scripture has no place in modern, secular politics. Graham Hammill challenges this notion in The Mosaic Constitution, arguing that Moses’s constitution of Israel, which created people bound by the rule of law, was central to early modern writings about government and state.