Essay and photograph by Michael Marder
Philosophy flourished in Ancient Greece on the basis of the question of nature, construed in vegetal terms. The Greek word for nature was phusis, alluding to growth and, in particular, to the germination and blossoming forth of plants. Nonetheless, the version of classical metaphysics that became predominant in the West was transfixed by the animal world. In fact, provoking the laughter of Diogenes, Plato characterized the human as a featherless bipedal animal and presented an indelible image of the soul as a charioteer who tries to steer a carriage drawn by two horses. Aristotle, in turn, defined the human as a “rational animal.”
The metaphysical privileging of the animal, hierarchically standing above vegetal life, has situated this mode of thinking in opposition to phusis-nature, closely linked to the world of plants. Paradoxically, the most ethereal, spiritual dimension of metaphysical thought unfolds contra natura, against nature, which is to say, against plants. We emphasize the paradoxality of this move particularly in relation to Aristotle’s philosophy, where the demand is to think each being according to what it is, in keeping with its nature, kata phusin. But what does “according to nature” mean, when the word is divested of its vegetal connotations? Perhaps, one can say that metaphysics thinks nature itself against nature and that, it is consistently with this de-vegetalized “counter-nature nature,” that singular beings and being as a whole are grasped.