Think Little: Essays (Counterpoints Series)

by Wendell Berry

A better possibility is that the movement to preserve the environment will be seen to be, as I think it has to be, not a digression from the civil rights and peace movements, but the logical culmination of those movements. For I believe that the separation of these three problems is artificial. They have the same cause, and that is the mentality of greed and exploitation.

Racism and militarism have been institutionalized among us for too long for our personal involvement in those evils to be easily apparent to us.

A protest meeting on the issue of environmental abuse is not a convocation of accusers, it is a convocation of the guilty.

The time is past when it was enough merely to elect our officials. We will have to elect them and then go and watch them and keep our hands on them, the way the coal companies do.

I am ashamed that American government should have become the chief cause of disillusionment with American principles.

WHAT WE ARE up against in this country, in any attempt to invoke private responsibility, is that we have nearly destroyed private life. Our people have given up their independence in return for the cheap seductions and the shoddy merchandise of so-called ‘affluence.’

In this state of total consumerism – which is to say a state of helpless dependence on things and services and ideas and motives that we have forgotten how to provide ourselves – all meaningful contact between ourselves and the earth is broken.

Our model citizen is a sophisticate who before puberty understands how to produce a baby, but who at the age of thirty will not know how to produce a potato.

A man who understands the weather only in terms of golf is participating in a public insanity that either he or his descendants will be bound to realize as suffering. I believe that the death of the world is breeding in such minds much more certainly and much faster than in any political capital or atomic arsenal.

The average American farmer is now an old man whose children have moved away to the cities. His knowledge, and his intimate connection with the land, are about to be lost. The small independent farmer is going the way of the small independent craftsmen and storekeepers. He is being forced off the land into the cities, his place taken by absentee owners, corporations, and machines. Some would justify all this in the name of efficiency. As I see it, it is an enormous social and economic and cultural blunder. For the small farmers who lived on their farms cared about their land. And given their established connection to their land – which was often hereditary and traditional as well as economic – they could have been encouraged to care for it more competently than they have so far. The corporations and machines that replace them will never be bound to the land by the sense of birthright and continuity, or by the love that enforces care. They will be bound by the rule of efficiency, which takes thought only of the volume of the year’s produce, and takes no thought of the life of the land, not measurable in pounds or dollars, which will assure the livelihood and the health of the coming generations.

We are going to have to rebuild the substance and the integrity of private life in this country.

We need better government, no doubt about it. But we also need better minds, better friendships, better marriages, better communities. We need persons and households that do not have to wait upon organizations, but can make necessary changes in themselves, on their own.

A man who is trying to live as a neighbor to his neighbors will have a lively and practical understanding of the work of peace and brotherhood, and let there be no mistake about it – he is doing that work. A couple who make a good marriage, and raise healthy, morally competent children, are serving the world’s future more directly and surely than any political leader, though they never utter a public word.

We will see that war and oppression and pollution are not separate issues, but are aspects of the same issue. Amid the outcries for the liberation of this group or that, we will know that no person is free except in the freedom of other persons, and that our only real freedom is to know and faithfully occupy our place – a much humbler place than we have been taught to think – in the order of creation.

our great dangerousness is that, locked in our selfish and myopic economy, we have been willing to change or destroy far beyond our power to understand. We are not humble enough or reverent enough.

I am forced, against all my hopes and inclinations, to regard the history of my people here as the progress of the doom of what I value most in the world: the life and health of the earth, the peacefulness of human communities and households.

The idea was that when faced with abundance one should consume abundantly – an idea that has survived to become the basis of our present economy. It is neither natural nor civilized, and even from a ‘practical’ point of view it is to the last degree brutalizing and stupid.

The difference between a path and a road is not only the obvious one. A path is little more than a habit that comes with knowledge of a place. It is a sort of ritual of familiarity. As a form, it is a form of contact with a known landscape. It is not destructive. It is the perfect adaptation, through experience and familiarity, of movement to place; it obeys the natural contours; such obstacles as it meets it goes around. A road, on the other hand, even the most primitive road, embodies a resistance against the landscape. Its reason is not simply the necessity for movement, but haste. Its wish is to avoid contact with the landscape; it seeks so far as possible to go over the country, rather than through it; its aspiration, as we see clearly in the example of our modern freeways, is to be a bridge; its tendency is to translate place into space in order to traverse it with the least effort. It is destructive, seeking to remove or destroy all obstacles in its way.

The pristine America that the first white man saw is a lost continent, sunk like Atlantis in the sea. The thought of what was here once and is gone forever will not leave me as long as I live. It is as though I walk knee-deep in its absence.

The days and the years were long. The work was long. At the end of this job the next would begin. Therefore, be patient. Such pleasure as there is, is here, now. Take pleasure as it comes. Take work as it comes. The end may never come, or when it does it may be the wrong end.

All waters are one.

There appears to be a law that when creatures have reached the level of consciousness, as men have, they must become conscious of the creation; they must learn how they fit into it and what its needs are and what it requires of them, or else pay a terrible penalty: the spirit of the creation will go out of them, and they will become destructive; the very earth will depart from them and go where they cannot follow.

We have lived by the assumption that what was good for us would be good for the world. And this has been based on the even flimsier assumption that we could know with any certainty what was good even for us.

We have been wrong. We must change our lives, so that it will be possible to live by the contrary assumption that what is good for the world will be good for us. And that requires that we make the effort to know the world and to learn what is good for it.

We must recover the sense of the majesty of creation, and the ability to be worshipful in its presence. For I do not doubt that it is only on the condition of humility and reverence before the world that our species will be able to remain in it.

I am uneasy with the term, for such religion as has been openly practiced in this part of the world has promoted and fed upon a destructive schism between body and soul, Heaven and earth. It has encouraged people to believe that the world is of no importance, and that their only obligation in it is to submit to certain churchly formulas in order to get to Heaven. And so the people who might have been expected to care most selflessly for the world have had their minds turned elsewhere – to a pursuit of ‘salvation’ that was really only another form of gluttony and self-love, the desire to perpetuate their lives beyond the life of the world. The Heaven-bent have abused the earth thoughtlessly, by inattention, and their negligence has permitted and encouraged others to abuse it deliberately.

Though Heaven is certainly more important than the earth if all they say about it is true, it is still morally incidental to it and dependent on it, and I can only imagine it and desire it in terms of what I know of the earth.

They are religious because they are asked at the limit of what I know; they acknowledge mystery and honor its presence in the creation; they are spoken in reverence for the order and grace that I see, and that I trust beyond my power to see.

Though as a man I inherit great evils and the possibility of great loss and suffering, I know that my life is blessed and graced by the yearly flowering of the bluebells. How perfect they are! In their presence I am humble and joyful. If I were given all the learning and all the methods of my race I could not make one of them, or even imagine one. Solomon in all his glory was not arrayed like one of these. It is the privilege and the labor of the apprentice of creation to come with his imagination into the unimaginable, and with his speech into the unspeakable.

A man ought to study the wilderness of a place before applying to it the ways he learned in another place.

For I have turned aside from much that I knew, and have given up much that went before. What will not bring me, more certainly than before, to where I am is of no use to me. I have stepped out of the clearing into the woods. I have thrown away my lantern, and I can see the dark.

Though they have no Sundays, their days are full of sabbaths.