The journal continues to publish translations of individual chapters of the book by the famous phenomenologist Michael Marder “The Philosopher’s Plant. An Inteellectual Herbarium”. Of the twelve stories, the fourth, “Augustine’s Pears”, and sixth “Maimonides Palm Tree” are selected. In the chapter “Augustine’s Pears” the first avowal in the Confessions of St. Augustine concerns the episode with the theft of pears, which he committed in the company of teenage friends. Today, most of us will perceive this theft as a relatively innocent teenage prank. However, for Augustine, this act is symbolic, since, according to him, he did not crave pears, but forbidden fruit and the thrill of breaking the law. Whether these events actually took place is irrelevant. To demand to separate the real from the imaginary is to ignore the main message of Augustine and his method. The world for him is a matter of interpretation, an intermediate step towards the God. Everything empirically real pales in comparison with the “fictions” of faith, hope and love that pave the road to heaven. The separation of plant processes from plants themselves, life from continuous growth, and physiological activity from the mortal organism prevents their vitality. The fruit that does not rot in the guise of a good deed, and the memory that is eternally stored in God are theological and metaphysical fantasies that destroy the essence of the metaphor that carries them in itself. If the characteristic philosophical gestures of Augustine are spiritualization, interiorization and the use of allegories, then his ethics, although seeking legitimization in the discourse of natural law, is based on the obvious deprivation of life of its natural properties. By suppressing the plant within himself, Augustine excludes real plants from the sphere of moral significance. Although the fruits of the earth allegorically represent works of mercy, a merciful approach to plants is considered inappropriate. It is not surprising that Augustine shows almost no interest in the plants themselves, treating them as translucent screens through which the divine order shines through. If we want Augustine’s philosophy to remain relevant today, it is necessary to extract the ethical core from the shell of its theological denial of the world. Now that the transcendent absolute is no longer immune from questions, the certainty that the world exists for the sake of something external inevitably collapses. In the process of mourning the loss of the absolutes, one should remember the meaning of Augustine’s modified motto: Mundo frui! Enjoy the world! The chapter “Maimonides’ Palm Tree” is dedicated to Rabbi Moses Ben Maimon –Maimonides – presented a unified worldview based on the theories of his predecessors, and systematized religious laws in a code of fourteen volumes – “Repetition of the Torah”. Maimonides pays attention to everyday details, for example, what is allowed and what is forbidden to those who observe Sabbath; describes in detail the rules governing the sale, gifts and the right to use property. He demands that the stump with two shoots be left untouched from the olive tree. But palm trees can be uprooted because they do not give shoots – that is, these trees can be subjected to unlimited violence. The author calls the palm arbor sacra, thus referring to the concept of homo sacer introduced by J. Agamben. The statement of Maimonides – “man has an erroneous idea of himself and believes that the whole world exists only for his sake” – could well serve as a unifying slogan in today’s struggle against the domination of man over nature. “The Guide for the Perplexed”, the main philosophical work of Maimonides, contains clear and strict information about plants. Maimonides prefers to combine plants with inorganic substances rather than grouping plants together with animals. His “The Book of Cleanness” praises the cleansing properties of the soil, or, more precisely, the attachment of the plant to the soil. Regardless of the contamination of the seeds, their sprouts are purified as soon as they take root, reviving their original connection with the divine origin of existence. But the growth of plants threatens the very integrity of the Law. In order to control the excess of plant raw materials, Maimonides defends the purity of species. Plants are trivial and therefore unworthy of divine interest. A chain reaction occurs: plants are neglected, left to themselves, and subsequently they become more and more mysterious. Their freedom is still more radical than that inherent in the free will of man.
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Sep 12, 2024
Vasyl Tuchapets 
Open Access