[[Timothy Morton]]’s concept of agrologistics—a term he introduces in [[Books/Being Ecological|Being Ecological]]—traces the historical and philosophical underpinnings of [[Agriculture]] and logistics as a framework for understanding ecological exploitation. Agrologistics refers to the systemic organisation of human and nonhuman life around agricultural production, resource extraction, and consumption, beginning with the advent of settled [[Farming]] and continuing through industrial [[Capitalism]]. Postmodernism’s influence on this concept is evident in several key ways: Postmodern Inspirations in Agrologistics 1. Critique of Metanarratives: Postmodernism, as articulated by thinkers like [[Jean-François Lyotard]], is characterised by its scepticism towards grand narratives or universalising ideologies. Agrologistics fits into this critique by challenging the dominant narrative that [[Agriculture]] and human mastery over [[Nature]] are unequivocally “progressive” or “civilising.” Morton reveals how this system has led to ecological degradation and alienation, unmasking the hidden costs of the [[Agricultural Revolution]]. 2. Deconstruction: Borrowing from [[Jacques Derrida]]’s deconstruction, Morton analyses how agriculture is not just a means of subsistence but a symbolic and logistical structure that shapes human interactions with the environment. Agrologistics doesn’t merely sustain life but imposes [[hierarchical]] dualisms (e.g., human/nonhuman, nature/culture, master/servant) that define modern ecological crises. 3. Hyperreality and Simulacra: Postmodern thinkers like Jean Baudrillard explore how representations of reality become more real than reality itself (hyperreality). Agrologistics mirrors this in the commodification and abstraction of nature, where ecosystems are reduced to units of production—fields, crops, and livestock—devoid of their complex ecological relationships. This abstraction distances humans from direct engagement with the environment. Postmodern Reflections in Agrologistics 1. Fragmentation and Disconnection: Agrologistics embodies postmodernism’s themes of fragmentation and disconnection by illustrating how the agricultural system breaks down ecosystems into manageable components for exploitation. This [[Reductionism|reductionist]] logic mirrors the fragmented worldviews characteristic of postmodernism. 2. Ecological [[Ontology]]: Postmodernism undermines the idea of a single, stable reality. Similarly, Morton’s ecological thought destabilises anthropocentric views, presenting humans as part of an interconnected, unstable web of existence. Agrologistics reflects this postmodern decentring of the human, showing how [[Agriculture]] is not purely a human achievement but a systemic process that implicates nonhuman actors. 3. Ambivalence and Irony: A hallmark of postmodernism is its embrace of [[Irony]] and ambivalence, rejecting clear-cut moral or historical judgments. Morton’s exploration of agrologistics reflects this by neither entirely condemning agriculture nor romanticising pre-agricultural ways of life. Instead, he highlights the paradoxes of human dependency on systems that simultaneously sustain and alienate us from nature. Conclusion Postmodernism’s critical tools—its scepticism toward universal truths, its interrogation of power structures, and its decentring of traditional hierarchies—are woven into Morton’s critique of agrologistics. The concept reflects postmodern concerns by exposing the historical, symbolic, and ecological implications of agricultural systems, challenging anthropocentric and progress-oriented narratives. Thus, agrologistics can be seen as a postmodern lens on the entanglement of humans and the environment, pushing for a more nuanced, interconnected ecological understanding. ### Timothy Morton’s Agrilogistics and [[The Drama Triangle]] Timothy Morton’s concept of Agrilogistics refers to a system of human thought and [[Practice]] that emerged with [[Agriculture]], where human mastery over [[Nature]] became central, leading to an exploitative, linear way of [[Thinking]] about the world. Morton argues this [[mindset]] perpetuates rigid [[Control]] structures and a detachment from the complexity and interdependence of [[Ecology]]/ecological systems. #### Relating this to the Drama Triangle: • Victim and Agrilogistics: The Victim role can be seen as an outcome of agrilogistic thinking, where humans view themselves as disconnected from nature and each other, leading to feelings of helplessness and passivity in the face of perceived domination or external forces. • Persecutor and Agrilogistics: Persecutor behavior mirrors the agrilogistic impulse to dominate, [[Control]], and impose rigid systems of order on what is seen as chaotic or threatening. This role embodies the idea of mastery over others and nature, reflecting the [[Belief]] in control as a means of survival. • Rescuer and Agrilogistics: The Rescuer, while seeming compassionate, often tries to “fix” or control the situation without addressing the deeper relational or systemic issues. This mirrors Morton’s critique of agrilogistics as a system that treats problems with superficial solutions, often reinforcing the underlying structures of domination rather than fostering genuine connection or ecological balance. Morton would likely suggest that getting sucked into [[The Drama Triangle]] reflects a deeper historical conditioning rooted in agrilogistic thinking—an over-reliance on rigid roles, power dynamics, and a [[Belief]] in human exceptionalism, which alienates us from more interdependent and compassionate ways of relating. The Drama Triangle, in this light, can be seen as a [[microcosm]] of the larger cultural system of separation and control that Morton’s work critiques. **Timothy Morton’s critique of *agrilogistics***—the idea that agriculture (particularly post-Neolithic Revolution farming) introduced a **destructive logic of domination** that still shapes our relationship with nature today. Morton argues that the Old Testament’s worldview, while not using the word "nature," is deeply entangled with this agrilogistical framework. Let’s break it down: --- ### **1. Morton’s *Agrilogistics* in a Nutshell** Morton (in *Dark Ecology*, *The Ecological Thought*) defines **agrilogistics** as: - **The logic of separation**: Farming requires clear boundaries (field vs. wilderness, human vs. nonhuman). - **The logic of permanence**: Agriculture demands stability (fixed settlements, monocrops, stored surplus). - **The logic of suppression**: Weeds, pests, and chaos must be eliminated to maintain order. This mindset, Morton argues, leads to **ecological crisis** because it assumes: ✔ Nature is a **resource** to control. ✔ Humans are **exceptional** (above the rest of life). ✔ The world is **predictable** (denying ecological entanglement). --- ### **2. The Old Testament as Agrilogistical (Without Saying "Nature")** Even though the Hebrew Bible doesn’t have a word for "nature," its **theology of land and farming** aligns disturbingly well with agrilogistics: #### **A. Separation Logic** - **Genesis 1:28 ("Dominion")**: - *"Fill the earth and subdue it"*—a mandate that Morton reads as **agrilogistical conquest**. - Unlike animist or hunter-gatherer societies, which see humans as *part of* ecosystems, this verse frames the world as **a hierarchy with humans on top**. - **Clean vs. Unclean Animals (Leviticus 11)**: - Agriculture requires **taxonomic control** (what is edible, what is pest). - Morton would say this is an early form of **ecological apartheid**. #### **B. Permanence Logic** - **The Promised Land as "Fixed Territory"**: - Nomadic life (Abraham’s tents) gives way to **sedentary farming** (Canaan as "land of milk and honey"). - Morton: Agriculture demands **property lines, walls, and exclusion**—the opposite of fluid, symbiotic ecologies. - **Sabbatical Years (Leviticus 25)**: - Even this "sustainable" practice is **still a controlled cycle**—not true wilderness. #### **C. Suppression Logic** - **Plagues as Ecological Backlash (Exodus 7–12)**: - Frogs, locusts, hail—Morton might read these as **the repressed "mesh" (interconnected life) fighting back**. - **The Curse of Thorns (Genesis 3:17–18)**: - Farming is framed as a **struggle against chaos** ("thorns and thistles"). - Morton: This is **agrilogistical paranoia**—nature as enemy. --- ### **3. Morton vs. Biblical Stewardship** Some argue the Old Testament promotes **stewardship** (care for creation). But Morton would counter: - **Stewardship is still control**—just a "kinder" domination. - **Sacrificial logic (Leviticus)**: Even worship involves **taming the wild** (domesticated animals only). - **The "Land of Milk and Honey" is a monoculture fantasy**—no room for wolves, deserts, or uncontrollable life. --- ### **4. What This Means for Dark Ecology** Morton’s solution is **weird realism**—accepting that: - We’re **stuck in agrilogistics** (we can’t return to pre-agricultural life). - But we can **"haunt" it differently**: - Embrace **uncertainty** (like Job, who faces a chaotic, non-agrilogistical God in the whirlwind). - See **nonhuman agency** (like Balaam’s talking donkey—Numbers 22). - Accept that **we are the catastrophe** (like Noah’s flood, where humans trigger disaster). --- ### **Conclusion: The Old Testament as an Agrilogistical Text** Morton would say: - **The Bible doesn’t need the word "nature" to enforce agrilogistics**—its entire worldview is built on separation, permanence, and suppression. - But it also **contains cracks** (Job, Jonah, wilderness narratives) where **the mesh leaks through**. For **modern ecology**, this means: ✔ Rejecting the fantasy of total [[Control]]. ✔ F `Concepts:` `Knowledge Base:` acing our **complicity in ecological violence**. ✔ Thinking **weirder**—like a psalmist howling at the storm (Psalm 29) or a prophet mourning the land (Jeremiah 12:4).