Pub Date : 2018-10-16DOI: 10.5422/FORDHAM/9780823282586.003.0011
F. Neyrat
In chapter 10, Neyrat returns to a summary of two manners of defining nature that date back hundreds of years: natura naturans (nature as a process, a becoming, and a permanent genesis of things) and natura naturata (nature as finite, created objects that are the result of this process). Neyrat returns to this summary in order to show how these two ways of defining nature were, eventually, over-interpreted in a religious sense. Neyrat shows an exemplary example of how these concepts of nature became religiously over-interpreted through interpretations of Spinoza’s concept of Nature as God —Deus sive natura. He cites how in the work of Spinoza, the creative capacity of the natura naturans becomes substituted or replaced by the creative capacity of God and what is created by god, natura naturata.
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Pub Date : 2018-10-16DOI: 10.5422/fordham/9780823282586.003.0013
F. Neyrat
For Neyrat, in order for us to grasp this quasi-ungraspable part of nature, there must be something residing in nature that pits itself against nature, that is natural and anti-natural. In chapter 12, Neyrat seeks to sketch out what this something is in the form of the concept of anti-production. He will call this part of nature denatura naturans—that which from within nature is opposed to nature as a simple, finite object or product. Neyrat makes use of the work of Schelling in regard to the idea that nature is always in a transitional position. In this sense, nature is always lagging behind itself and because of this infinite movement, nothing would be considered as finite.
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