By David WEIR
A masterful research of the hidden roots of up to date tradition and will b learn through someone drawn to how and why our highbrow panorama has replaced particularly dramatically because the Victorian period.
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Indeed, Kropotkin shows that the cosmological model involving "clusters" and ''agglomeration" is relevant to other fields. This formulation is immediately recognizable as an evolutionary variation on the Great Chain of Being, only now the relationship between the physical body and the body politic, and the similitude that links microcosm to macrocosm, involves agglomerative rather than hierarchical organization. Kropotkin is careful to say that whatever harmony or order science discovers in nature is not immanent in it: [T]he modern man of science no longer tries to explain [nature] by the action of laws conceived according to a certain plan preestablished by an intelligent will.
Fugitive Writings, 103). The novels of Zola and other naturalists offer a Darwinian image of society where human beings are subject to deterministic "laws" of Page 32 heredity and environment that are inexorable in their workings, whereas Kropotkin's causality is quite flexible, governed only by the "independent" nature of individual phenomena. Kropotkin, however, is no avatar of Rousseau: his faith in technology to provide a modernist utopia is completely within an Enlightenment tradition that cannot include Rousseau.
34 The smartest, not the strongest, survive, and they survive by cooperating with fellow members of society rather than by overcoming them. Indeed, Kropotkin shows that the cosmological model involving "clusters" and ''agglomeration" is relevant to other fields. This formulation is immediately recognizable as an evolutionary variation on the Great Chain of Being, only now the relationship between the physical body and the body politic, and the similitude that links microcosm to macrocosm, involves agglomerative rather than hierarchical organization.