/lit/ - Literature

[Anonymous No.13777631]

Modern man is not equipped to live in the wilderness

[Anonymous No.13777635]

chad only.

[Anonymous No.13777636]

You are, it just takes knowledge and practice

[Anonymous No.13777676]

That's what research and preparation are for you little faggot.

[Anonymous No.13777715]

>>13777636
>>13777676
>research and practice
>by using the tools and technology modern society has gifted you

Good job, you played yourself, retards.

[Anonymous No.13777797]

>>13777631
Were we ever?

[Anonymous No.13777802]

>>13777715
Modern society stole my opportunity to have my father teach me, it's only right I use it to escape from it.

[Anonymous No.13777829]

>>13777631
>Modern man is not equipped to live in the wilderness
Cope. Kill yourself if your life sucks so badly.

[Anonymous No.13777835]

>>13777715
You're acting like Ted didn't do this himself. Are you utterly retarded? You dickride Ted this hard but know nothing of his life. Kill yourself you waste if life.

[Anonymous No.13777842]

>>13777715
>I must escape modern society!
>Well, I can't use the information provided to me by modern society, so I guess I'll just stay in modern society until the end of my life
Are you actually this stupid?

[Anonymous No.13777844]

>>13777835
>you dickride Ted
I literally said he was wrong since modern man isn't capable of living on his own. Are you actually sub 30 IQ?

[Anonymous No.13777849]

>>13777715
Man was never meant to live in the wilderness alone. From the first man to the last we live in a community.

No man is an island
Each is part of a continent, part of the whole
If a clod were washed away by the sea, Europe is the less,
as well as if a promontory were, as well as if a manor of thy friend's or of thine own were
Any man's death diminishes me,
because I am involved in mankind,
and therefore never send to know for whom the bells tolls;
it tolls for thee.

[Anonymous No.13778061]

>>13777631
Ted and his fans are not equipped to live in technologically advanced society

[Anonymous No.13778111]

>>13777631
But modern man has conquered the wilderness???

[Anonymous No.13778129]

Question time

>How many of you would have died without access to medicine?
I would die of Pneumonia at the ripe age of 8 years.

[Anonymous No.13778177]

>>13778129
>If people die your idea is dumb
I don't care if all of humanity dies, good riddance

[Anonymous No.13778202]

>>13778129
I would have never survived childbirth. I was in an incubator for at least a month.

[Anonymous No.13778212]

Is he a good writer? Regardless of whether you agree with him.

[Anonymous No.13778215]

>>13777715
>implying society is not simply the environment in which I was born and from whence I skillfully foraged my outdoors equipment

[Anonymous No.13778300]

>>13778212
he writs more as a sociologist which is not at all a like a literary artist. if you want to read a "Unabomber" literary artist you should definitely, DEFIANTLY read this book

https://b-ok.org

[Anonymous No.13778306]

>>13777715
You can find everything you need for survival in books which you can get from libraries or bookstores.

[Anonymous No.13778311]

>>13778212
>Creation is a work of cosmic destruction in these texts, often taking the form of a violent victory of the male gods over their female adversaries, who here exhibit that terrible face that is but one of the aspects of the Great Mother. Thus in a myth widely spread through the region, the firmament of heaven and the foundation of earth are formed of the dismembered carcass of Tiamat, the primal goddess, defeated in battle by Lord Marduk: he smashes her skull, splits her body like an oyster, and the obedient winds whisk her blood away. Little wonder that the earth was eventually perceived as hostile with such a murderous conception of it.

>The triumph of the male gods guarantees the relegation of the formerly dominant goddesses to the roles of thwarted adversaries, marplots, or supernumerary helpers. We find that the mother goddess of the herd animals, Ninhursaga, becomes the demoness of the stony grounds that ring the arable soil of civilization. In a lament her own daughter asks,

>". . . to whom should I compare her?/ To the bitch that has no motherly compassion. . . ."

>Even in agricultural myths where originally the goddesses had been preeminent, they are now debased, as, for instance, in Sumerian mythology where the male god, Enlil, is credited with the gift of the primal tool (the pickax) for field work and construction. Thus he is made responsible for both agriculture and the culture of the city. Significantly, perhaps, Enlil's pastoralist origin is revealed by his epithetical title: the Shepherd. Sumerian mythology, so influential for the traditions of the Israelites, also shows the male god, Enki, as directly responsible for the fertility of field and farm, and it is he who guards the implements of agriculture. Only after he has called the cultivated fields into being does Enki assign

[Anonymous No.13778317]

>>13778212
>Buried in these awesome texts like evidence of archaic encampments beneath city walls are signs of that earlier, more harmonious agricultural way alluded to above. And within these faint vestiges, which form the deepest substratum, is to be found evidence of longings for that still older (oldest?) presedentary freedom, of that radically integrated spiritual existence of Paleolithic cultures. Thus in the greatest epic of the Near East, the epic of Gilgamesh, which Theodore Gaster has called the area's Iliad and Odyssey, we find the presedentary Paleolithic substratum in the figure of Enkidu; the fall of this man from a state of natural harmony; the debased woman as agent of the fall; and the rise of the hero of consciousness-the fully aware doer of deeds-quester, explorer, and at last tragic exemplar of mortal limitations.

>The episode recounts how a huntsman out from the city accidentally discovers the natural man, Enkidu, roaming with the beasts of the field and releasing them from the huntsman's snares. Like his fellow creatures, Enkidu feeds on grasses, drinks from the stream, and beds down with the herd at night. The huntsman, terrified at the sight of this shaggy, skin-clad atavism, rushes back to the city to inform its mighty ruler/tyrant, Gilgamesh. The ruler then devises a scheme of capture, instructing the huntsman to procure a girl of the streets and take her to the place where Enkidu was seen drinking with the beasts. When the creature comes to water, the girl is to strip off her garment and entice him with her nakedness. Once he has embraced her, reasons Gilgamesh, the animals will recognize him as a human and not a fellow creature and will forsake him. Then in his loneliness the creature will be drawn to the world of men and forced to abandon his savage ways.

>The plan works perfectly and Enkidu, who once released the captured beasts, is himself snared in the slim arms of the city girl. Gaster translates the result:

>"For a whole week he dallied with her, until at last, sated with her charms, he arose to rejoin the herd. But the hinds and gazelles knew him no more for one of their own, and when he approached them they shied away and scampered off. Enkidu tried to run after them, but even as he ran he felt his legs begin to drag and his limbs grow taut, and all of a sudden he became aware that he was no longer a beast but had become a man. "

>In this figure is a microcosmic record of the succession of one stage of mythology and culture by another, for his fate now lies in the city of men and not in the fields of animal freedom. From it he will go forth with Gilgamesh into what has become for him the wilderness to test himself against the decrees of the gods. And in the wilderness he will die, estranged from his old home.

[Anonymous No.13778326]

>>13778212
>In sum then, the rise in the Near East of civilization as the West would one day come to think of it witnessed as a significant concomitant the supplanting of the older, organically derived feelings of gratitude toward nature and of the vital interdependence of all things by the masculine notions of force meeting force, of the enduring opposition of man and nature. The old notion of the fecund and mothering earth was transformed into the symbology of a settled struggle, the iron phallus/ plow driving its pregnant seed into the subtly resistant womb/earth; the cities erect, stark and bristling on the land, incised lions and bulls guarding their gates against all that lay beyond them. Civilization as it emerged here was consciously walled off from organic harmonies and defined in terms of oppositions. As Joseph Campbell writes, this point of view "is distinguished from the earlier archaic view by its setting apart all pairs-of-opposites-male and female, life and death, true and false, good and evil-as though they were absolutes in themselves and not merely aspects of the larger entity of life." Mumford calls the new mythology of this Neolithic Revolution a "mythology of power" and characterizes its cultures as possessed of "armored personalities." Not only did they now wield power over the wild animals that had so long harassed herdsman and agriculturalist alike, but, flexing their newly evident muscles, they now sought power over all of a nature that seemed to resist with its own force the force of civilization. And inevitably they sought power over one another. Mumford makes a strong case that nothing in the known earlier stages of human culture equals the disciplined force and scale of the warfare between the Near Eastern citystates, and he concludes that the great innovation here was the mechanization of men into fighting units of such destructiveness as that boasted of by the Assyrian tyrant Ashurbanipal in his sack of the cities of Babylonia:

>"[as for] the rest of the people: guided by the guardian spirits . . . I now . . . ploughed those people under alive. Their flesh I fed to the dogs, pigs, vultures, eagles-the birds of heaven and the fishes of the deep. I took the corpses of the people . . . who had laid down their lives through hunger and famine and the remains of the dog and pig feed, which blocked the streets and filled the broad avenues; those bones [I took] out of Babylon, Kutha, and Sippar and threw them on heaps. "

[Anonymous No.13778331]

>>13778212
>This mythology of power fed upon itself, its achievements, and the margins thus created between men and their environment. What we witness then is an early and crucial instance of the technological impulse becoming an affective substitute for the mythological, supplying some of the questions and some of the answers that had once been referred to the authority of myth. Significantly, Mumford and V. Gordon Childe see the explosion of technics at this stage as the greatest until our own time. The walled city is itself the cumulative artifact, lying, as an ancient tablet tells us, like a storm cloud on the horizon. The wall, as Mumford so rightly observes, is not merely a physical entity but a "spiritual boundary of even greater significance, for it preserved those within from the chaos and formless evil that encompassed them." What lay beyond the walls became by emerging definition something other and less than civilization; peoples who lived outside the walls became by that placement less than civilized, objects of hatred, fear, and derision. And so a fragment of a Sumerian myth describing in contemptuous terms some nomadic Semites who wandered beyond the city of Sumer portends future civilized attitudes toward other wilderness peoples. Martu, a god of these nomads, wishes to marry a goddess of the city, but her handmaidens attempt to dissuade her thus:

"He lives in tents, buffeted by wind and rain,
Eats uncooked meat,
Has no house while he lives,
Is not brought to burial when he dies