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This website uses cookies to ensure you get the best experience on our website. Without cookies your experience may not be seamless. This passage considers the notions of fate and agency from the point of view of one of the two leaders of the group, John Joel Glanton. The Blood Meridian passage depicts Glanton as he meets his seeming fate with a perspective that integrates indifference into absolute control and vice versa. In Landscapes of the Sacred , Belden C. Gordon interprets a section from James O.
All of this sounds like material that McCarthy might have been engrossed in when researching his first Western. Conceptually, the source for this word, which in Blood Meridian simultaneously refers to a space in which the individual fates of human beings are inscribed and to the very protean thing that Glanton strives to contain by sheer force of will, could very well be the Native American mythographies of the Seneca, Ponca, and Omaha tribes, but the McCarthy archive suggests instead a concept to be found in the writings of the German nineteenth-century naturalist Lorenz Oken.
The biocentrism of deep ecology and the subversive matrices of deconstruction are both evident in the novel, but they are insufficient to fulfill the grounding function as critical frameworks. These two critics proclaim a biocentric perspective as opposed to an anthropocentric or logocentric one to be essential for the understanding of Blood Meridian.
Far from devaluating the specific ecology of the American Southwest as an important part within the narrative, what the present article shows, among other things, is that a mainly biocentric reading intended as a rebuttal of an anthropocentric or language-based perspective on the clay issue disregards the actual entanglement of both positions in the narrative. In Blood Meridian , therefore, bios and logos , the immanence of living nature and the transcendence of human reason, are entwined in a way that is grounded in what could be called a physiocentric, rather than biocentric, perspective.
