[/quote]Jordbrukets revolutionerande betydelse för utvecklingen ligger i att man insåg de större sammanhangen i naturen genom att studera djurens beteende.Tvärt om, jordbruket innebar att man försökte styra naturen, inte rätta sig efter den. Man vill frångå den ekologiska nich som vi alltid varit tvingade att leva i och istället styra naturen till att bli det vi vill.Resultatet var att man böjde sig för naturen istället för att försöka besvärja den.
Tja om du anser diskriminering i arbetslivet vara en naturkraft så är detta givetvis riktigt. 8)Kvotering i arbetslivet t. ex. är givetvis lika mycket ett försök att besvärja naturkrafterna som vilken regndans som helst.
Visst strävar jordbrukaren efter att bemästra naturen, men först efter att ha lärt sig hur den fungerar. Det är något helt annat än att inbilla sig att man står över naturen, att spela Gud.
Adding some extracts from “Soul Worshipping and Nature Worshipping” by the Danish author Vodskov that in my opinion well illustrates the profound differences of world view between Jews (“Form over Substance”) and Europeans (“Substance over Form”). Vodskov categorizes ethnic groups on the grounds of spiritual qualities instead of physical. His main point is that Europeans in contrast to Semites and Africans have risen from soul worshiping to nature worshiping.
“The to us alien, even crazy idea, that of soul worshiping, is this: Man is the only true life, Man is God (the individual is the substance, to speak philosophically). Therefor, every attempt to learn to understand nature and its laws is principally hindered, or, to be more precise, the explanation is given once and for all: the very objects of nature are the originally deceased parents and grand parents or at least created by them, and every activity of nature is a manifestation of the deceased’s kind willingness or anger. It is this adventurous, unreal basic view that inhibits the growth of the societies of the soul worshipers. Even if a theory, even the most deeply rooted, never is in sole control; the practical needs make themselves felt, the necessity of new acquisitions and sources of income, the necessity of new ways of social life in the growing societies, can even under the harshest soul worshiping force perfect technique into being (for the most immediate needs), and excellent laws, high and pure moral, but in the field of thinking the soul theory demands its right that makes impossible a clear distinction between God and Man, or a clear conception of the stance of Man in the great whole of Nature, and it simply follows that philosophy or science of nature are non existent with soul worshiping races, and that they are there with the Indo-Europeans. The modern science of nature and the old nature worshipping of the Indo-Europeans are simply two sides of the same thing. That Nature is divine and that the existence is subjected to the conformity of the Law of Nature, are the two basic ideas that in the most different ways come forward in the mythologies of the main Indo-European peoples, that control modern Science and reveal an original strive with the race for what I call religious knowledge. But when in our age scientists with a true Indo-European sense of romance far beyond practical demands enter deeply into the life of the smallest cell, this unselfish love was rewarded with an unforeseen power over the forces of nature, that secured the supremacy of this race over the other. “ (…)
“The Semites, however, lack every independent philosophy and with just one exception every technical science, and their few and weak attempts to write epic poetry are choked under a mountain of worldly and theological lyric poetry. They have no description of nature, no literary composition of reality, no philosophy of nature, and no natural science, but on the one hand an ardent, passionate lyric poetry, and on the other hand the purely abstract intellectual sciences, mathematics and astronomy, but basically just as far as it serves the most immediate needs” (…)
“But, one might say, it was the Semites who first distinguished between God and Man, it is them we have to thank for the belief in the one creating god. Yes, that is what one usually says, and even a Renan claims that the monotheistic idea is the driving force of the Semitic race, but we all really know from our childhood that the Semites did nothing to deserve their monotheism. They have fanaticized themselves up to it, they have made their own forefather, their own national god, into the One and Only, or, to look at it from the other side, they have made the One and Only just as sublime, but also just as vindictive and bloodthirsty, just as vain and narrow-minded as only a true Semite can be. The purer and nobler conception of the unity and conformity of the existence is exclusively an Indo-European acquisition, and the concept of God started to grow within Judaism only through Persian, and within Christianity Greek, influence. Only by that it was succeeded, and only to some extent, to change the Jewish declination and turn the not very amiable Jehovah into an upright Heavenly Father.” (…)
