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Tuesday, January 23, 2024

Farthest South

From Wikipedia, the free encyclopedia
In an icebound landscape four figures stand, left, facing a small pointed tent from which two triangular flags are flying.
Amundsen's Norwegian party stand at the South Pole, 17 December 1911. They had reached 90°S two days earlier.

Farthest South refers to the most southerly latitude reached by explorers before the first successful expedition to the South Pole in 1911.

Significant steps on the road to the pole were the discovery of lands south of Cape Horn in 1619, Captain James Cook's crossing of the Antarctic Circle in 1773, and the earliest confirmed sightings of the Antarctic mainland in 1820. From the late 19th century onward, the quest for Farthest South latitudes became a race to reach the pole, which culminated in Roald Amundsen's success in December 1911.

In the years before reaching the pole was a realistic objective, other motives drew adventurers southward. Initially, the driving force was the discovery of new trade routes between Europe and the Far East. After such routes had been established and the main geographical features of the Earth had been broadly mapped, the lure for mercantile adventurers was the great fertile continent of "Terra Australis" which, according to myth, lay hidden in the south. Belief in the existence of this supposed land of plenty persisted well into the 18th century; explorers were reluctant to accept the truth that slowly emerged, of a cold, harsh environment in the lands of the Southern Ocean.

James Cook's voyages of 1772–1775 demonstrated conclusively the likely hostile nature of any hidden lands. This caused a shift of emphasis in the first half of the 19th century, away from trade and towards sealing and whaling, and then exploration and discovery. After the first overwintering on continental Antarctica in 1898–99 (Adrien de Gerlache), the prospect of reaching the South Pole appeared realistic, and the race for the pole began. The British were pre-eminent in this endeavour, which was characterised by the rivalry between Robert Falcon Scott and Ernest Shackleton during the Heroic Age of Antarctic Exploration. Shackleton's efforts fell short; Scott reached the pole in January 1912 only to find that he had been beaten by the Norwegian Amundsen.

Early voyagers

Antarctica and surrounding islands, showing Tierra del Fuego and the Auckland Islands

In 1494, the principal maritime powers, Portugal and Spain, signed a treaty which drew a line down the middle of the Atlantic Ocean and allocated all trade routes to the east of the line to Portugal. That gave Portugal dominance of the only known route to the east–via the Cape of Good Hope and Indian Ocean, which left Spain, and later other countries, to seek a western route to the Pacific. The exploration of the south began as part of the search for such a route.

Unlike the Arctic, there is no evidence of human visitation or habitation in 'Antarctica' or the islands around it prior to European exploration. However, the most southerly parts of South America were already inhabited by tribes such as the Selk'nam/Ona, the Yagán/Yámana, the Alacaluf and the Haush. The Haush in particular made regular trips to Isla de los Estados, which was 29 kilometres (18 mi) from the main island of Tierra del Fuego, suggesting that some of them may have been capable of reaching the islands near Cape Horn. Fuegian Indian artefacts and canoe remnants have also been discovered on the Falkland Islands, suggesting the capacity for even longer sea journeys. Chilean scientists have claimed that Amerinds visited the South Shetland Islands, due to stone artifacts recovered from bottom-sampling operations in Admiralty Bay, King George Island, and Discovery Bay, Greenwich Island; however, the artifacts—two arrowheads—were later found to have been planted, possibly to reinforce Chilean claims to the area.

While the natives of Tierra del Fuego were not capable of true oceanic travel, there is some evidence of Polynesian visits to some of the sub antarctic islands to the south of New Zealand, although these are further from Antarctica than South America. There are also remains of a Polynesian settlement dating back to the 13th century on Enderby Island in the Auckland Islands. According to ancient legends, around the year 650 the Polynesian traveller Ui-te-Rangiora led a fleet of Waka Tīwai south until they reached "a place of bitter cold where rock-like structures rose from a solid sea". It is unclear from the legends how far south Ui-te-Rangiora penetrated, but it appears that he observed ice in large quantities. A shard of undated, unidentified pottery, reported as found in 1886 in the Antipodes Islands, has been associated with this expedition.

Ferdinand Magellan

Head and shoulders of a heavily bearded man wearing a cloak and a soft hat
Ferdinand Magellan

Although Portuguese by birth, Ferdinand Magellan transferred his allegiance to King Charles I of Spain, on whose behalf he left Seville on 10 August 1519, with a squadron of five ships, in search of a western route to the Spice Islands in the East Indies. Success depended on finding a strait or passage through the South American land masses, or finding the southern tip of the continent and sailing around it. The South American coast was sighted on 6 December 1519, and Magellan moved cautiously southward, following the coast to reach latitude 49°S on 31 March 1520. Little if anything was known of the coast south of this point, so Magellan decided to wait out the southern winter here, and established the settlement of Puerto San Julian.

In September 1520, the voyage continued down the uncharted coast, and on 21 October reached 52°S. Here Magellan found a deep inlet which proved to be the strait he was seeking, later to be known by his name. Early in November 1520, as the squadron navigated through the strait, they reached its most southerly point at approximate latitude 54°S. This was a record Farthest South for a European navigator, though not the farthest southern penetration by man; the position was north of the Tierra del Fuego archipelago, where there is evidence of human settlement dating back thousands of years.

Francisco de Hoces

The first sighting of an ocean passage to the Pacific south of Tierra del Fuego is sometimes attributed to Francisco de Hoces of the Loaisa Expedition. In January 1526 his ship San Lesmes was blown south from the Atlantic entrance of the Magellan Strait to a point where the crew thought they saw a headland, and water beyond it, which indicated the southern extremity of the continent. There is speculation as to which headland they saw; conceivably it was Cape Horn. In parts of the Spanish-speaking world it is believed that de Hoces may have discovered the strait later known as the Drake Passage more than 50 years before Sir Francis Drake, the British privateer.

Sir Francis Drake

Man with a high forehead and short pointed beard, in dark clothing which incorporates a shining leather or metallic collar. His right hand is resting on a globe of the world.
Sir Francis Drake

Sir Francis Drake sailed from Plymouth on 15 November 1577, in command of a fleet of five ships under his flagship Pelican, later renamed the Golden Hinde. His principal objective was plunder, not exploration; his initial targets were the unfortified Spanish towns on the Pacific coasts of Chile and Peru. Following Magellan's route, Drake reached Puerto San Julian on 20 June. After nearly two months in harbour, Drake left the port with a reduced fleet of three ships and a small pinnace. His ships entered the Magellan Strait on 23 August and emerged in the Pacific Ocean on 6 September.

Drake set a course to the north-west, but on the following day a gale scattered the ships. The Marigold was sunk by a giant wave; the Elizabeth managed to return into the Magellan Strait, later sailing eastwards back to England; the pinnace was lost later. The gales persisted for more than seven weeks. The Golden Hinde was driven far to the west and south, before clawing its way back towards land. On 22 October, the ship anchored off an island which Drake named "Elizabeth Island", where wood for the galley fires was collected and seals and penguins captured for food.

According to Drake's Portuguese pilot, Nuno da Silva, their position at the anchorage was 57°S. However, there is no island at that latitude. The as yet undiscovered Diego Ramírez Islands, at 56°30'S, are treeless and cannot have been the islands where Drake's crew collected wood. This indicates that the navigational calculation was faulty, and that Drake landed at or near the then unnamed Cape Horn, possibly on Horn Island itself. His final southern latitude can only be speculated as that of Cape Horn, at 55°59'S. In his report, Drake wrote: "The Uttermost Cape or headland of all these islands stands near 56 degrees, without which there is no main island to be seen to the southwards but that the Atlantic Ocean and the South Sea meet." This open sea south of Cape Horn became known as the Drake Passage even though Drake himself did not traverse it.

Willem Schouten

On 14 June 1615, Willem Schouten, with two ships Eendracht and Hoorn, set sail from Texel in the Netherlands in search of a western route to the Pacific. Hoorn was lost in a fire, but Eendracht continued southward. On 29 January 1616, Schouten reached what he discerned to be the southernmost cape of the South American continent; he named this point Kaap Hoorn (Cape Horn) after his hometown and his lost ship. Schouten's navigational readings are inaccurate—he placed Cape Horn at 57°48' south, when its actual position is 55°58'. His claim to have reached 58° south is unverified, although he sailed on westward to become the first European navigator to reach the Pacific via the Drake Passage.

Garcia de Nodal expedition

The next recorded navigation of the Drake Passage was achieved in February 1619, by the brothers Bartolome and Gonzalo Garcia de Nodal. The Garcia de Nodal expedition discovered a small group of islands about 60 nautical miles (100 km; 70 mi) south-west of Cape Horn, at latitude 56°30'S. They named these the Diego Ramirez Islands after the expedition's pilot. The islands remained the most southerly known land on earth until Captain James Cook's discovery of the South Sandwich Islands in 1775.

Other discoveries

Other voyages brought further discoveries in the southern oceans; in August 1592, the English seaman John Davis had taken shelter "among certain Isles never before discovered"—presumed to be the Falkland Islands. In 1675, the English merchant voyager Anthony de la Roché visited South Georgia (the first Antarctic land discovered); in 1739 the Frenchman Jean-Baptiste Bouvet de Lozier discovered the remote Bouvet Island, and in 1772 his compatriot, Yves-Joseph de Kerguelen de Trémarec, found the Kerguelen Islands.

Early Antarctic explorers

Captain James Cook

Severe-looking man, clean-shaven and with a high forehead, wearing an open coat, white shirt and embroidered waistcoat. A legend in the top left corner identifies him as "Capt. James Cook of the Endeavor".
Captain James Cook

The second of James Cook's historic voyages, 1772–1775, was primarily a search for the elusive Terra Australis Incognita that was still believed to lie somewhere in the unexplored latitudes below 40°S. Cook left England in September 1772 with two ships, HMS Resolution and HMS Adventure. After pausing at Cape Town, on 22 November the two ships sailed due south, but were driven to the east by heavy gales. They managed to edge further south, encountering their first pack ice on 10 December. This soon became a solid barrier, which tested Cook's seamanship as he manoeuvered for a passage through. Eventually, he found open water, and was able to continue south; on 17 January 1773, the expedition reached the Antarctic Circle at 66°20'S, the first ships to do so. Further progress was barred by ice, and the ships turned north-eastwards and headed for New Zealand, which they reached on 26 March.

During the ensuing months, the expedition explored the southern Pacific Ocean before Cook took Resolution south again—Adventure had retired back to South Africa after a confrontation with the New Zealand native population. This time Cook was able to penetrate deep beyond the Antarctic Circle, and on 30 January 1774 reached 71°10'S, his Farthest South, but the state of the ice made further southward travel impossible. This southern record would hold for 49 years.

In the course of his voyages in Antarctic waters, Cook had encircled the world at latitudes generally above 60°S, and saw nothing but bleak inhospitable islands, without a hint of the fertile continent which some still hoped lay in the south. Cook wrote that if any such continent existed it would be "a country doomed by nature", and that "no man will venture further than I have done, and the land to the South will never be explored". He concluded: "Should the impossible be achieved and the land attained, it would be wholly useless and of no benefit to the discoverer or his nation".

Searching for land

Despite Cook's prediction, the early 19th century saw numerous attempts to penetrate southward, and to discover new lands. In 1819, William Smith, in command of the brigantine Williams, discovered the South Shetland Islands, and in the following year Edward Bransfield, in the same ship, sighted the Trinity Peninsula at the northern extremity of Graham Land. A few days before Bransfield's discovery, on 27 January 1820, the Russian captain Fabian von Bellingshausen, in another Antarctic sector, had come within sight of the coast of what is now known as Queen Maud Land. He is thus credited as the first person to see the continent's mainland, although he did not make this claim himself. Bellingshausen made two circumnavigations mainly in latitudes between 60 and 67°S, and in January 1821 reached his most southerly point at 70°S, in a longitude close to that in which Cook had made his record 47 years earlier. In 1821 the American sealing captain John Davis led a party which landed on an uncharted stretch of land beyond the South Shetlands. "I think this Southern Land to be a Continent", he wrote in his ship's log. If his landing was not on an island, his party were the first to set foot on the Antarctic continent.

James Weddell

James Weddell was an Anglo-Scottish seaman who saw service in both the Royal Navy and the merchant marine before undertaking his first voyages to Antarctic waters. In 1819, in command of the 160-ton brigantine Jane which had been adapted for whaling, he set sail for the newly discovered whaling grounds of the South Sandwich Islands. His chief interest on this voyage was in finding the "Aurora Islands", which had been reported at 53°S, 48°W by the Spanish ship Aurora in 1762. He failed to discover this non-existent land, but his sealing activities showed a handsome profit.

Stylized drawing of two sailing ships caught in rough seas, surrounded by towering icebergs.
Weddell's ships, Jane and Beaufoy, under full sail

In 1822 Weddell, again in command of Jane and this time accompanied by a smaller ship, the cutter Beaufoy, set sail for the south with instructions from his employers that, should the sealing prove barren, he was to "investigate beyond the track of former navigators". This suited Weddell's exploring instincts, and he equipped his vessel with chronometers, thermometers, compasses, barometers and charts. In January 1823 he probed the waters between the South Sandwich Islands and the South Orkney Islands, looking for new land. Finding none, he turned southward down the 40°W meridian, deep into the sea that now bears his name. The season was unusually calm, and Weddell reported that "not a particle of ice of any description was to be seen". On 20 February 1823, he reached a new Farthest South of 74°15'S, three degrees beyond Cook's former record. Unaware that he was close to land, Weddell decided to return northward from this point, convinced that the sea continued as far as the South Pole. Another two days' sailing would likely have brought him within sight of Coats Land, which was not discovered until 1904, by William Speirs Bruce during the Scottish National Antarctic Expedition, 1902–1904. On his return to England, Weddell's claim to have exceeded Cook's record by such a margin "caused some raised eyebrows", but was soon accepted.

Benjamin Morrell

In November 1823, the American sealing captain Benjamin Morrell reached the South Sandwich Islands in the schooner Wasp. According to his own later account he then sailed south, unconsciously following the track taken by James Weddell a month previously. Morrell claimed to have reached 70°14'S, at which point he turned north because the ship's stoves were running short of fuel—otherwise, he says, he could have "reached 85° without the least doubt". After turning, he claimed to have encountered land which he described in some detail, and which he named New South Greenland. This land proved not to exist. Morrell's reputation as a liar and a fraud means that most of his geographical claims have been dismissed by scholars, although attempts have been made to rationalise his assertions.

James Clark Ross

James Clark Ross's 1839–1843 Antarctic expedition in HMS Erebus and HMS Terror was a full-scale Royal Naval enterprise, the principal function of which was to test current theories on magnetism, and to try to locate the South Magnetic Pole. The expedition had first been proposed by leading astronomer Sir John Herschel, and was supported by the Royal Society and the British Association for the Advancement of Science. Ross had considerable past experience in magnetic observation and Arctic exploration; in May 1831 he had been a member of a party that had reached the location of the North Magnetic Pole, and he was an obvious choice as commander.

A man in ceremonial naval uniform looks right, gaping a large sword in his right hand. A navigational instrument stands on a table, lower right.
Captain Sir James Clark Ross

The expedition left England on 30 September 1839, and after a voyage that was slowed by the many stops required to carry out work on magnetism, it reached Tasmania in August 1840. Following a three-month break imposed by the southern winter, they sailed south-east on 12 November 1840, and crossed the Antarctic Circle on 1 January 1841. On 11 January a long mountainous coastline that stretched to the south was sighted. Ross named the land Victoria Land, and the mountains the Admiralty Range. He followed the coast southwards and passed Weddell's Farthest South point of 74°15'S on 23 January. A few days later, as they moved further eastward to avoid shore ice, they were met by the sight of twin volcanoes (one of them active), which were named Mount Erebus and Mount Terror, in honour of the expedition's ships.

The Great Ice Barrier (later to be called the "Ross Ice Shelf") stretched away east of these mountains, forming an impassable obstacle to further southward progress. In his search for a strait or inlet, Ross explored 300 nautical miles (560 km; 350 mi) along the edge of the barrier, and reached an approximate latitude of 78°S on or about 8 February 1841. He failed to find a suitable anchorage that would have allowed the ships to over-winter, so he returned to Tasmania, arriving there in April 1841.

The following season Ross returned and located an inlet in the Barrier face that enabled him, on 23 February 1842, to extend his Farthest South to 78°09'30"S, a record which would remain unchallenged for 58 years. Although Ross had not been able to land on the Antarctic continent, nor approach the location of the South Magnetic Pole, on his return to England in 1843 he was knighted for his achievements in geographical and scientific exploration.

Explorers of the Heroic Age

The oceanographic research voyage known as the Challenger Expedition, 1872–1876, explored Antarctic waters for several weeks, but did not approach the land itself; its research, however, proved the existence of an Antarctic continent beyond a reasonable doubt.

The impetus for what would become known as the Heroic Age of Antarctic Exploration came in 1895, when in an address to the Sixth International Geographical Congress in London, Professor Sir John Murray called for a resumption of Antarctic exploration: "a steady, continuous, laborious and systematic exploration of the whole southern region". He followed this call with an appeal to British patriotism: "Is the last great piece of maritime exploration on the surface of our Earth to be undertaken by Britons, or is it to be left to those who may be destined to succeed or supplant us on the Ocean?" During the following quarter-century, fifteen expeditions from eight different nations rose to this challenge. In the patriotic spirit engendered by Murray's call, and under the influence of RGS president Sir Clements Markham, British endeavours in the following years gave particular weight to the achievement of new Farthest South records, and began to develop the character of a race for the South Pole.

Carsten Borchgrevink

Head and shoulders portrait of a man with receding hair, heavy moustache, looking left from the image. He wears a high white collar, black necktie, dark waistcoat and jacket.
Carsten Borchgrevink, who led the Southern Cross Expedition, 1898–1900

The Norwegian-born Carsten Egeberg Borchgrevink had emigrated to Australia in 1888, where he worked on survey teams in Queensland and New South Wales before accepting a school teaching post. In 1894 he joined a sealing and whaling expedition to the Antarctic, led by Henryk Bull. In January 1895 Borchgrevink was one of a group from that expedition that claimed the first confirmed landing on the Antarctic continent, at Cape Adare.[ Borchgrevink determined to return with his own expedition, which would overwinter and explore inland, with the location of the South Magnetic Pole as an objective.

Borchgrevink went to England, where he was able to persuade the publishing magnate Sir George Newnes to finance him to the extent of £40,000, equivalent to £4.51 million in 2019, with the sole stipulation that, despite the shortage of British participants, the venture be styled the "British Antarctic Expedition". This was by no means the grand British expedition envisaged by Markham and the geographical establishment, who were hostile and dismissive of Borchgrevink. On 23 August 1898 the expedition ship Southern Cross left London for the Ross Sea, reaching Cape Adare on 17 February 1899. Here a shore party was landed and was the first to over-winter on the Antarctic mainland, in a prefabricated hut.

In January 1900, Southern Cross returned, picked up the shore party and, following the route which Ross had taken 60 years previously, sailed southward to the Great Ice Barrier, which they discovered had retreated some 30 miles (48 km) south since the days of Ross. A party consisting of Borchgrevink, William Colbeck and a Sami named Per Savio landed with sledges and dogs. This party ascended the Barrier and made the first sledge journey on the barrier surface; on 16 February 1900 they extended the Farthest South record to 78°50'S. On its return to England later in 1900, Borchgrevink's expedition was received without enthusiasm, despite its new southern record. Historian David Crane commented that if Borchgrevink had been a British naval officer, his contribution to Antarctic knowledge might have been better received, but "a Norwegian seaman/schoolmaster was never going to be taken seriously".

Robert Falcon Scott

The Discovery Expedition of 1901–1904 was Robert Falcon Scott's first Antarctic command. Although according to Edward Wilson the intention was to "reach the Pole if possible, or find some new land", there is nothing in Scott's writings, nor in the official objectives of the expedition, to indicate that the pole was a definite goal. However, a southern journey towards the pole was within Scott's formal remit to "explore the ice barrier of Sir James Ross ... and to endeavour to solve the very important physical and geographical questions connected with this remarkable ice formation".

The southern journey was undertaken by Scott, Wilson and Ernest Shackleton. The party set out on 1 November 1902 with various teams in support, and one of these, led by Michael Barne, passed Borchgrevink's Farthest South mark on 11 November, an event recorded with great high spirits in Wilson's diary. The march continued, initially in favourable weather conditions, but encountered increasing difficulties caused by the party's lack of ice travelling experience and the loss of all its dogs through a combination of poor diet and overwork. The 80°S mark was passed on 2 December, and four weeks later, on 30 December 1902, Wilson and Scott took a short ski trip from their southern camp to set a new Farthest South at (according to their measurements) 82°17'S. Modern maps, correlated with Shackleton's photograph and Wilson's drawing, put their final camp at 82°6'S, and the point reached by Scott and Wilson at 82°11'S, 200 nautical miles (370 km; 230 mi) beyond Borchgrevink's mark.

Ernest Shackleton

Three men in heavy clothing stand in line on an icy surface, next to a flagstaff from which flies the flag of the United Kingdom of Great Britain and Ireland
From left to right: Jameson Adams, Frank Wild and Eric Marshall (photographed by Shackleton) plant the Union flag at their southernmost position, 88°23', on 9 January 1909.

After his share in the Farthest South achievement of the Discovery Expedition, Ernest Shackleton suffered a physical collapse on the return journey, and was sent home with the expedition's relief vessel on orders from Scott; he bitterly resented it, and the two became rivals. Four years later, Shackleton organised his own polar venture, the Nimrod Expedition, 1907–1909. This was the first expedition to set the definite objective of reaching the South Pole, and to have a specific strategy for doing so.

To assist his endeavour, Shackleton adopted a mixed transport strategy, involving the use of Manchurian ponies as pack animals, as well as the more traditional dog-sledges. A specially adapted motor car was also taken. Although the dogs and the car were used during the expedition for a number of purposes, the task of assisting the group that would undertake the march to the pole fell to the ponies. The size of Shackleton's four-man polar party was dictated by the number of surviving ponies; of the ten that were embarked in New Zealand, only four had survived the 1908 winter.

Ernest Shackleton and three companions (Frank Wild, Eric Marshall and Jameson Adams) began their march on 29 October 1908. On 26 November they surpassed the farthest point reached by Scott's 1902 party. "A day to remember", wrote Shackleton in his journal, noting that they had reached this point in far less time than on the previous march with Scott. Shackleton's group continued southward, discovering and ascending the Beardmore Glacier to the polar plateau, and then marching on to reach their Farthest South point at 88°23'S, a mere 97 nautical miles (180 km; 112 mi) from the pole, on 9 January 1909. Here they planted the Union Jack presented to them by Queen Alexandra, and took possession of the plateau in the name of King Edward VII, before shortages of food and supplies forced them to turn back north. This was, at the time, the closest convergence on either pole. The increase of more than six degrees south from Scott's previous record was the greatest extension of Farthest South since Captain Cook's 1773 mark. Shackleton was treated as a hero on his return to England. His record was to stand for less than three years, being passed by Amundsen on 7 December 1911.

Polar conquest

Head and shoulders profile of a man, facing left. His most prominent feature is his large hawk-like nose. He is dressed formally, with a stiff white wing collar.
Roald Amundsen, leader of the first expedition to reach the South Pole, 15 December 1911

In the wake of Shackleton's near miss, Robert Scott organised the Terra Nova Expedition, 1910–1913, in which securing the South Pole for the British Empire was an explicitly stated prime objective. As he planned his expedition, Scott saw no reason to believe that his effort would be contested. However, the Norwegian explorer Roald Amundsen, who had been developing plans for a North Pole expedition, changed his mind when, in September 1909, the North Pole was claimed in quick succession by the Americans Frederick Cook and Robert Peary. Amundsen resolved to go south instead.

Amundsen concealed his revised intentions until his ship, Fram, was in the Atlantic and beyond communication. Scott was notified by telegram that a rival was in the field, but had little choice other than to continue with his own plans. Meanwhile, Fram arrived at the Ross Ice Shelf on 11 January 1911, and by 14 January had found the inlet, or "Bay of Whales", where Borchgrevink had made his landing eleven years earlier. This became the location of Amundsen's base camp, Framheim.

After nine months' preparation, Amundsen's polar journey began on 20 October 1911. Avoiding the known route to the polar plateau via the Beardmore Glacier, Amundsen led his party of five due south, reaching the Transantarctic Mountains on 16 November. They discovered the Axel Heiberg Glacier, which provided them with a direct route to the polar plateau and on to the pole. Shackleton's Farthest South mark was passed on 7 December, and the South Pole was reached on 14 December 1911. The Norwegian party's greater skills with the techniques of ice travel, using ski and dogs, had proved decisive in their success. Scott's five-man team reached the same point 33 days later, and perished during their return journey. Since Cook's journeys, every expedition that had held the Farthest South record before Amundsen's conquest had been British; however, the final triumph indisputably belonged to the Norwegians.

Later history

A long, large building consisting of several sections stands behind a line of flags flying on poles. The ground surface is ice-covered; in the middle foreground is a short striped pole which indicates the position of the South Pole
The Amundsen–Scott South Pole Station, photographed in 2006

After Scott's retreat from the pole in January 1912, the location remained unvisited for nearly 18 years. On 28 November 1929, US Navy Commander (later Rear-Admiral) Richard E. Byrd and three others completed the first aircraft flight over the South Pole. Twenty-seven years later, Rear-Admiral George J. Dufek became the first person to set foot on the pole since Scott, when on 31 October 1956 he and the crew of R4D-5 Skytrain "Que Sera Sera" landed at the pole. Between November 1956 and February 1957, the first permanent South Pole research station was erected and christened the Amundsen–Scott South Pole Station in honour of the pioneer explorers. Since then the station had been substantially extended, and in 2008 was housing up to 150 scientific staff and support personnel. Dufek gave considerable assistance to the Commonwealth Trans-Antarctic Expedition, 1955–1958, led by Vivian Fuchs, which on 19 January 1958 became the first party to reach the pole overland since Scott.

Resacralization of nature

From Wikipedia, the free encyclopedia

Historical development

According to Tarik M. Quadir, Seyyed Hossein Nasr is "the first person ever to write extensively about the philosophical and religious dimension of the [environmental] crisis." Quadir comes to this conclusion "based on [his] inability to find any comparable scholarly work prior to Nasr’s The Encounter of Man and Nature: The Spiritual Crisis of Modern Man (London: George Allen and Unwin, 1968) dealing with the religious and philosophical roots of the contemporary environmental crisis at length." Nasr first presented his insight in a 1965 essay, expanding it in a series of lectures given at the University of Chicago the following year, in May 1966, several months before Lynn White, Jr. gave his famous lecture before the American Academy of Arts and Sciences on December 26, 1966 (published in Science in 1967 as The Historical Roots of Our Ecologic Crisis). Nasr's lectures were later published as The Encounter of Man and Nature: The Spiritual Crisis of Modern Man in 1968 in which he argued, in a detailed manner, "for the revival of a sacred view of the universe in order to combat the contemporary environmental crisis". The theme of resacralization of nature later became an important issue in the writings of many theologians and philosophers.

Background

Almut Beringer, commenting on Nasr's work, states that several historical processes, most notably the emergence of secular humanism during and after the Renaissance, contributed to the "absolutization of earthly man" and the formation of a secular reductionist science within the Christian civilisation. Nasr believes that the environmental catastrophe is the result of a spiritual crisis in "modern man," which was sparked by the reduction and trivialization of religious ideas about nature, the universe, and humanity. Nasr is opposed to scientific reasoning that compares the human body with a machine and the world with a collection of resources that humans may manipulate. He calls into question the alleged conceptual limits of science in a secular framework, which preclude interpretations that are not governed by physical principles.

It is the secularized worldview that reduces nature to a purely material domain cut off from the world of the Spirit to be plundered at will for what is usually called human welfare, but which really means the illusory satisfaction of a never-ending greed without which consumer society would not exist.

— Seyyed Hossein Nasr quoted in Sarah Elizabeth Robinson, Common Ground in Sacred Nature: Unearthing Ecological Solidarity between Nasr and Ruether, 2014

For Nasr, the environmental crisis is a "crisis of the soul" that "technologized science" cannot cure alone since "modern man" is in need of a spiritual rebirth. According to Nasr, "modern man" has lost sight of who he is in respect to God and nature. This forgetfulness implies a disregard for the sacred foundation of the human body and the body of nature. The environmental catastrophe is portrayed as an outward representation of an inner malaise that resides within the souls of men and women who have abandoned heaven for earth and are now on the verge of destroying it. Thus, for Nasr, spiritual imbalance is the primary source of environmental problems. To resolve this problem, he investigates the perspectives of various religions on the order of nature and urges "modern" individuals to perceive nature through a sacralized perspective.

According to Alister McGrath, "the decline of modernist antipathy to religion" has contributed to substantial debate of religion's significance in human culture and intellectual life. Through the resacralization of nature, which has generated renewed interest in "religious readings of nature," the significance of religion in environmental concerns is becoming more generally recognized in the contemporary age. For McGrath, religion is a natural, unavoidable component of human existence and culture, notwithstanding modernist social engineering initiatives aiming at its extinction in many places. According to Almut Beringer, a cursory examination of history reveals that living without awareness of a sacred cosmos is a cultural misunderstanding and historical anomaly that Western civilization should reconsider.

Concept

In the same way that there are many heavens, each belonging to a particular religious cosmos, and yet a single Heaven of which each of the particular heavens is a reflection and yet in essence that Heaven Itself, so are there many earths and forms of religious knowledge of these earths. But there is a perspective that encompasses many salient features of those diverse forms of religious knowledge, despite their differences, leading to a knowledge of the Earth that would be recognizable by the various religious traditions at least in their sapiential dimension if not in their [particular] theological, social, and juridical formulations. It is in the light of this knowledge, drawn from various traditions—which can in fact enrich other traditions in many ways today—that we must seek to reassert the sacred quality of nature and to speak of its resacralization.

— Seyyed Hossein Nasr quoted in Ismail Al‐Hanif, A hedgehog bleeds green: Seyyed Hossein Nasr's Religion & The Order of Nature, 1998

According to Nasr, resacralization of nature does not imply bestowing sacredness on nature because this is beyond man's capacity. It just entails removing the veils of ignorance and pride that have obscured the sacredness of nature from the sight of humanity. According to Nasr, preserving the sanctity of life necessitates the rediscovery of nature's sacred quality.

Nature has been already sacralized by the Sacred Itself, and its resacralization means more than anything else a transformation within man, who has himself lost his Sacred Center, so as to be able to rediscover the Sacred and consequently to behold again nature’s sacred quality.

— Seyyed Hossein Nasr quoted in Sarah Robinson-Bertoni, Key Thinkers on the Environment, 2017

According to Nasr, nature is forever sacred because it has been sacralized by the divine, despite human ignorance of its sacredness. Resacralization occurs when individuals become aware of the divinity in nature. He refers to inner transformation through a shift in perspective; thus, resacralizing nature means reorienting people towards the divine in everything, including the functioning of nature. As stated by Almut Beringer, "resacralizing nature is not so much a task of intervening and “doing” in nature but much more a task of self-transformation, a way of “being” relying on humility." According to Reza Shah-Kazemi, the sacrilege committed by men's hands on land and at sea can only be remedied through re-sacralization, which can only be accomplished by individual spiritual effort on the one hand, and God's mercy on the other. Farzin Vahdat quotes Nasr as saying that it is only conceivable if metaphysical knowledge pertaining to nature is revived.

Themes

Reenchantment of nature

In his book The Reenchantment of Nature, Alister McGrath seeks to analyze the contemporary environmental crisis and its alleged roots in Western history, stating that "The roots of our ecological crisis lie in the rise of a self-centered view of reality that has come into possession of the hardware it needs to achieve its goals." He refers to the "secular creed of twentieth-century Western culture" as "the most self-centered religion in history", with roots in the eighteenth-century Enlightenment, and the underlying premise that "humanity is the arbiter of all ideas and values". For McGrath, "a right attitude to nature rests on the revival of our capacity for wonder, resting on our appreciation of the nature of reality itself". If nature has been disenchanted, the remedy, according to Mcgrath, is to reenchant it. According to him, "to re-enchant nature is not merely to gain a new respect for the integrity and well-being; it is to throw open the doors to a deeper level of existence". He advocates for restoring the concept of nature as God's creation and acting appropriately, aligning attitudes and actions with beliefs. John Hart compares McGrath's and Nasr's ideas on nature, pointing out similarities in both. According to him, both of these thinkers "call for a religious recovery of traditional attitudes toward and actions upon Earth, so that Nature might be 'resacralized' (Nasr) and 'reenchanted' (McGrath)”.

God as al Muhit

In Islam and the Environmental Crisis (1992), Nasr offers an Islamic doctrine of God in which he highlights the Quran's portrayal of God as the All Encompassing (Muhit), as stated in the verse, "But to God belong all things in the heavens and on earth: and He it is who encompasseth (muhit) all things" (4: 126). He points out that the term muhit also refers to the environment. According to him, "humans are immersed in the Divine Muhit and are only unaware of it because of their own forgetfulness and negligence (ghaflah)", which he considers to be the "underlying sin of the soul" that must be overcome by remembrance (dhikr). Thus, remembering God is seeing Him everywhere and experiencing His reality as al Muhit. According to Nasr, the environmental crisis may be attributed to humanity's failure to recognize God as the true "environment" that surrounds and sustains everything. The contemporary endeavor to regard the natural environment as an "ontologically independent order of reality", detached from the Divine Environment, without whose liberating grace it gets suffocated and dies, culminates in environmental calamity. According to Nasr, remembering God as al Muhit means being aware of nature's sacred quality and viewing nature as signs of God which is permeated by the Divine Presence of His Reality. According to Ian S. Mevorach, Nasr seeks to resacralize nature "by lifting up the divine name al‐Muhit" and recognizing nature's intimate relationship with God.

The world as God’s body

Sallie McFague proposes a new model of the God–world relationship in place of dominant Christian theological model of God as king of the world. According to this new model, both God's immanence and God's transcendence are connected to the universe. For McFague, "if God is the inspirited body of the whole universe, then both God’s transcendent dimension—the Spirit—and God’s immanent dimension—the body—are intimately connected to the natural world in which we live." According to McFague, when people perceive God as being above and away from the universe, they tend to imagine themselves as being disconnected from the world and having dominion over it. McFague believes that bringing God closer to the world will cause us to identify with and love the world.

Ecofeminist theology

Ecofeminists question representations of nature and women as passive resources for exploitation, with a particular emphasis on the traditions of Western science and religion. According to Rosemary Radford Ruether, global ecofeminism reveals how these tendencies of environmental degradation and emaciation are interconnected in a global economic system biased in favor of the richer beneficiaries of the market economy. According to Ruether, ecofeminism integrates the studies of ecology with feminism by demonstrating the ideological and social-structural links between forces that wish to dominate nature and women. According to Melissa Raphael, a feminist conception of the sacred would, in some ways, render all things sacramental in its efforts to resacralize nature; but only to a certain point. Although, in terms of the divine's immanence in creation, all things are deemed sacred in their created state.

Eco-ascetic practices

Nasr advocates for asceticism in Western societies in order to address environmental crisis. He rejects the notion that asceticism implies anti-nature sentiment, reiterating a traditional Muslim warning against greed as a highly destructive force for religiosity and injurious to the environment. Nasr extols St. Francis' worldview of connection with nature while criticizing people who dismiss ascetic knowledge in a world marketplace tainted with greed that commercializes and destroys nature. According to Nasr, the modern world must accept asceticism as a means of controlling one's desires and slaying the monster inside, without which the greed that is driving the current degradation of nature cannot be addressed.

Similarly, Rosemary Radford Ruether contemplates on the "contrasts" within the Christian asceticism and how they relate to environmental and anti-exploitative ethics. For her, "Christian anti-materiality" shows "[P]atterns of neglect of and flight from the earth". However, "asceticism can also be understood, not as rejection of the body and the earth, but rather as a rejection of exploitation and excess, and thus as a return to egalitarian simple living in harmony with other humans and nature".

Monday, January 22, 2024

Scientia sacra

From Wikipedia, the free encyclopedia
 
In perennial philosophy, scientia sacra or sacred science is a form of spiritual knowledge that lies at the heart of both divine revelations and traditional sciences, embodying the very essence of every sacred tradition. It recognizes sources of knowledge beyond those accepted by modern epistemology, such as divine revelations and intellectual intuition. Intellectual intuition is believed to allow access to an innate knowledge of God, which is to be reawakened through the use of human intellect. The principles and doctrines of scientia sacra are derived from reason, revelation, and intellectual intuition, with the conviction that these sources of knowledge can be reconciled in a hierarchical order, and applied in the human quest to understand different orders of reality. Its objective is to show how the transmitted, intellectual, and physical sciences are related and unified within the framework of metaphysics, as traditionally defined.

According to this perspective, scientia sacra is synonymous with metaphysics, which is seen not as a branch of philosophy but rather what the Sufis call ma'rifa or gnostic knowledge—the ultimate goal of which is the knowledge of "the Real". It is based on a holistic and hierarchical view of reality that emphasizes the connections between the various levels and states of being. This viewpoint holds that God, the Principle or the One, is the Ultimate Reality—who is absolute, eternal, infinite, and necessary but whose knowledge lies beyond the reach of sense perception and reason. According to the doctrines of scientia sacra, the universe is not a separate reality, but rather only a "manifestation and theophany" of the "Divine Essence", which is essentially the source and center of all other realities.

The notion of scientia sacra may be traced back to Islamic intellectual tradition, particularly the ideas of Ibn Arabi and Suhrawardi. This was further explored in modern times by the French metaphysician René Guénon and others, including Frithjof Schuon and Titus Burckhardt. However, the concept was most notably conceptualized in contemporary language by the Iranian philosopher Seyyed Hossein Nasr in his 1981 Gifford Lectures, published in the same year as Knowledge and the Sacred. He elaborated further on the concept of sacred science in his 1993 book The Need for a Sacred Science.

Terminology

Scientia sacra is a Latin term that means "sacred science". Although Nasr employs the terms "scientia sacra", "sacred science" and "sacred knowledge" interchangeably, he prefers the term "scientia sacra" to others because he thinks the word "science" in modern English usage can be misleading. For Nasr, "scientia sacra" refers to the ultimate metaphysical science that encompasses the "principial knowledge of things", while "sacred science" pertains to the application of sacred knowledge to different dimensions of reality, both physical and spiritual. The terms "scientia sacra", "sacred knowledge", "philosophia perennis", "perennial philosophy", "sophia", "sophia perennis", "metaphysics", "esoteric knowledge", and "principial knowledge" are all consanguineous terms and relate to the "eternal Truth", which Nasr claims is at the heart of authentic religions and manifests itself in the form of "sacred traditions". For Nasr, this Truth is attainable by everyone through intellect.

Origins

Scientia sacra is not a new idea. It has its origins in the Islamic philosophical tradition, or, more broadly, in the traditional thought and culture. Asfa Widiyanto attributes the notion to Suhrawardi's theory of al-ilm al-huduri (knowledge by presence). Suhrawardi defined al-ilm al-huduri as knowledge that is self-evident, self-present, and self-objective – which indicates that consciousness and cognizable reality are one and the same. Such knowledge is acquired through intellection, which Suhrawardi defines as a sort of vision that allows humans to perceive archetypes in the imaginal realm (alam al-mithal, or mundus imaginalis in Henry Corbin's terminology). The notion of scientia sacra may also be traced back to Ibn Arabi's concept of "intuitive science", which he viewed as knowledge of the Truth, of the reality of all things. Ibn Arabi frequently refers to such knowledge as ma'rifa, which he connects with divine wisdom.

According to the Encyclopedia of Science and Religion, Seyyed Hossein Nasr has championed the concept of "Sacred Science", which has its roots first and foremost in the thought of French metaphysicist René Guénon, and then in authors who followed in his footsteps, such as, Frithjof Schuon and Titus Burckhardt.

Guénon explained how modern Western civilization is an anomaly insofar as it is the only civilization in the world that developed without reference to transcendence. Guénon mentions the universal teaching of humanity's religions and traditions, all of which are nothing but adaptations of the original—essentially metaphysical—tradition. The destiny of human beings is the intellectual knowledge of eternal truths, not the exploration of the quantitative aspects of the cosmos. In this context, Nasr denounces....Western societies that are obsessed with developing a scientific knowledge anchored in a quantitative approach to reality and in the domination of nature, which results in its pure and simple destruction.

— Bruno Guiderdoni, Encyclopedia of Science and Religion, 2003

Soumaya Pernilla Ouis credits Nasr for introducing the concept of scientia sacra. According to Nidhal Guessoum, Seyyed Hossein Nasr "almost single-handedly" developed the concept of sacred science, which was afterwards embraced and upheld by a number of his followers.[note 1] Nasr developed his notion of scientia sacra in his book Knowledge and the Sacred, originally published in 1981, which contained his Gifford lectures delivered in the same year. He expanded on his idea of sacred science in his 1993 book The Need for a Sacred Science.

Meaning

Scientia sacra has been described as "the heart of perennial philosophy", the ultimate purpose of which is the "discernment of the Real". According to Nasr, scientia sacra – or knowledge of Reality – is "at the heart of every revelation and is the center of that circle which encompasses and defines tradition." For him, this knowledge is identical with metaphysics as traditionally defined – that is, "as the ultimate science of the Real" – or marifa (Gnostic knowledge) in Sufi terminology, and not as a branch of philosophy as is understood in the contemporary world. Nasr describes metaphysics as the knowledge that allows man to "distinguish between the Real and the Illusory" and provides him with the ability "to know things in their essence or as they are", which is essentially the same as knowing them "in divinis".

The knowledge of the Principle which is at once the absolute and infinite Reality is the heart of metaphysics while the distinction between the levels of universal and cosmic existence, including both the macrocosm and the microcosm, are like its limbs. Metaphysics concerns not only the Principle in Itself and its manifestations but also the principles of the various sciences of a cosmological order.

— Seyyed Hossein Nasr quoted in Adnan Aslan, Religious Pluralism in Christian and Islamic Philosophy: The Thought of John Hick and Seyyed Hossein Nasr, 2004

According to The Encyclopedia of Philosophy, Nasr's ultimate aim is "to revive scientia sacra (sacred science) by showing the underlying unity and interrelatedness of the transmitted, intellectual, and physical sciences under the umbrella of metaphysics". This metaphysics "is centered around a holistic and hierarchic view of reality" that shows the "interrelatedness of the various levels and states of being", with the idea of the great chain of being serving as its "conceptual spine". It is heavily influenced by traditional theocentrism that regards God or the One as the origin, center, and culmination of everything that exists. Although this principle is expressed in a wide variety of ways throughout various traditions, it always retains its basic meaning. In line with premodern philosophy, it upholds that "the spiritual has a higher ontological status over the material because the former is taken to reveal the divine and the latter to conceal it". For Nasr, "every level of reality has its own meaning and place in the total economy of divine creation". They cannot, therefore, be reduced to a single plane. According to Nasr, the premodern sciences of nature were able to avoid becoming reductionist and materialistic because of their teleological and hierarchical perspective of the universe.

In Nasr's view, scientia sacra perceives the cosmos not as a separate reality, but rather as a "manifestation and theophany" of the "Divine Essence". It is comparable to Plato's idea that the "immaterial realm" is "concrete reality". From a metaphysical perspective, God is seen as concrete Reality, whereas other realities are regarded as abstractions of God. Nasr believes that scientia sacra is more than just a theoretical conception of Reality. It has a practical aspect in that it aids man in his quest of the sacred. As a result, its explanations can serve as a catalyst for exposing the human mind to the higher order of reality. According to Nasr, "scientia sacra contains both the seed and the fruit of the knowledge tree." He describes its seed as theoretical knowledge and its fruit as realized gnosis. From an axiological point of view, scientia sacra has a transformative function, that is, it transforms the human person in order for them to attain the sacred.

.....although knowledge of the universe can be attained through those sciences which are based on sense perception and reason, knowledge of the ultimate reality or God can be achieved only through what is known as sacred knowledge (scientia sacra). The reason for this is that the universe constitutes a veil which hides and conceals the Ultimate Reality of which it is a manifestation. None of the sciences based on sense perception and reason can pierce this veil, and it is thus only by means of sacred knowledge that the Ultimate Reality can be apprehended.

— Nicholas Heer, Review of Knowledge and the Sacred, 1993

In Nasr's view, knowledge of the Ultimate Reality is only possible if one actively participates "in one's inmost being, in that supraindividual reality". For him, "Self Knowledge" is the ultimate or most interior form of knowledge, and that one can attain it "through the sun of the Divine Self residing at the center of the human soul."

Epistemological perspectives

Scientia sacra varies from discursive knowledge in that it recognizes sources of knowledge other than those recognized by contemporary epistemology. According to Nasr, the sources of "ordinary knowledge", as defined by modern epistemology, are sense perception and inductive reasoning, but the sources of sacred knowledge are revelation and intellectual intuition, together with reason and sense perception. Nasr contends that unlike other forms of knowledge, which are based on speculation or reasoning about the subject matter, sacred knowledge is centered on intuition. He believes that reasoning originates in the mind, while intellection emerges from the heart, which enlightens the mind of the individual in question. According to Nasr, this does not imply that it is unintelligible. For him, knowledge acquired through intellectual intuition is intelligible in and of itself. The human intelligence that receives this knowledge "does not impose upon it the intellectual nature or content of a spiritual experience of a sapiential character". Human intelligence does not serve as a source, but rather as a participant in the formation of such knowledge, since, in Nasr's view, "consciousness is reality and knowledge is being".

Intellect, for Nasr, is the very substance that lies within man's being and is concerned with unveiling archetypal realities. It is what the Sufis refer to as the "eye of the heart" (ayn al-qalb), which is "the microcosmic projection of the Divine Intellect". In light of this, it can by definition serve as a "source of inner illumination or inner revelation". Reason, on the other hand, is a manifestation of the intellect. In Nasr's view, intellection is the process through which our individual consciousness participates in Divine Consciousness. This method transcends logic and grasps reality without disturbing its harmony. It arrives at the truth by an a priori intuitive perception of it. This demonstrates Nasr's Platonic resemblance in that it preserves the notion of primordial knowledge and truth contained within man's being. However, humanity has "become removed from that primordial state" or fitra, in which human intellect had direct access to knowledge of the sacred. They now require revelation for utilizing their divine gifts. The act of intellection thus refers to the process of invoking and activating of this fundamental knowledge that is at the heart of man's intellect, which is essentially a reflection of the Divine Intellect. For Nasr, Divine Intellect is the source of all knowledge and being, and revelation that comes from it is the divine aid for the human intellect. According to William Chittick, "intellect is nothing but the soul that has come to know and realize its full potential". This potential is often referred to as fitra or innate disposition in the Islamic tradition. The fitra is the original self of Adam, who God "taught all the names" to (2:31) in the Quran. Every human being has this primordial Adam within them. The fitra is naturally inclined towards tawhid, which is the foundation for acquiring true knowledge of God, the universe, and oneself. Essentially, the fitra is good and wise, as it leads one towards tawhid and the pursuit of true knowledge.

Traditional sciences and scientia sacra

Nasr's construction of traditional science may be seen through its ontological, epistemological, and axiological foundations. Unlike modern science, traditional science recognizes the direct connection between "hierarchical degrees of being" and "hierarchical degrees of knowing" at the ontological level. It is never divorced from its metaphysical foundations, and is epistemologically based on the "dialectics of revelation, intellect, and reason". Nasr considers scientia sacra, which deals with the Real, as the supreme form of knowledge that lies at the heart of traditional sciences. Insofar as they apply the immutable metaphysical principles to the world of temporality and change, natural, mathematical, or intellectual sciences that place the sacred at the center of their structure are regarded as sacred. All sacred sciences can be classified as traditional sciences since they apply the traditional metaphysical principles to the scientific study of nature, and therefore can be characterized as different forms of applied metaphysics.

The ‘Sacred Science’ approach of Seyyed Hossein Nasr, Frithjof Schuon and others thus takes an exception to the advancements in modern science and considers it as anomalous and responsible both for disconnecting man from God and for major environmental and social ills, fragmentation and disorder. According to this view, whereas modern science pursues objectives such as accuracy and confirmation by repeatability, scientific thinking in Islamic civilisation considered nature as sacred and consequently gave priority to values such as purpose, meaning and beauty.

— Hasan, U.; Osama, A., Muslim Responses to Science's Big Questions: Report of the Ihsanoglu Task Force on Islam & Science, 2016

However, Nasr does not dismiss modern science, which he believes "is legitimate if kept within the boundaries defined by the limitations of its own philosophical premises concerning the nature of physical reality as well as its epistemologies and methodologies." In this perspective, the sacred sciences, from cosmology to medicine, share a set of cardinal principles. The sacred sciences view the universe through the viewpoint of a hierarchy of existence and knowledge. The physical universe is not dismissed as an illusion, maya, or a shadow to be reduced in the presence of the Absolute. It is also not seen an ultimate reality by itself.

Were a true metaphysics, a scientia sacra, to become once again a living reality in the West, knowledge gained of man [and nature] through scientific research could be integrated into a pattern which would also embrace other forms of knowledge ranging from the purely metaphysical to those derived from traditional schools of psychology and cosmology. But in the field of the sciences of man, as in that of the sciences of nature, the great impediment is precisely the monolithic and monopolistic character which modern Western science has displayed since the seventeenth century.

— Seyyed Hossein Nasr quoted in Ali Zaidi, Muslim Reconstructions of Knowledge: The Cases of Nasr and al-Faruqi, 2011

Traditional civilizations that nurtured sacred sciences emphasized on the divine origin of the cosmos and maintained a hierarchy between the absolute and the relative, the eternal and the temporal, the necessary and the contingent. For Nasr, traditional sciences are inherently anti-reductionist since hierarchy entails a multilayered structure. This largely explains the continuity of the concept of the "great chain of being" throughout traditional civilizations that does not allow reality to be reduced to a "pure idea" or "pure matter". The sacred sciences study each domain of reality on its own level, instead of reducing reality to a material existence, relying on a metaphysical framework that allows the One and the Many to coexist without contradiction.

According to this perspective, nature is viewed as a sacred entity, as vestigia Dei or as ayat Allah (signs of God). Traditional sciences see nature as the abode of both change and permanence, in opposition to modern science, which reduces the order of nature to perpetual change and impermanence. Although nature is commonly seen as a "perennially changing structure", the "world of nature" also exhibits extraordinary continuity, persistence, and harmony, as evidenced by the preservation of species and the longevity of natural forms. This dual aspects of nature, according to Nasr, proves beyond doubt the Divine character in nature: the world of nature has not been consigned to the unending sequence of random and senseless changes that allow no telos in the universe. Nature, on the other hand, incorporates both the principles of change and permanence and alludes to a "big picture" in which all of its components are viewed as constituting a meaningful unity and harmony.

Other developments

The Hungarian philosopher Béla Hamvas, who was influenced by René Guénon and his traditionalist school, undertook a study of various religious and spiritual traditions from around the world, which he compiled under the title Scientia Sacra. His three volume works, the first two of which were composed in the years 1943 and 1944 and the third, incomplete, in the early 1960s, were published posthumously in 1988. According to The Handbook of Contemporary European Social Theory, Hamvas's Scientia Sacra contains "an overview of the wisdom contained in the sacred tradition of mankind". In this work, Hamvas made an effort to demonstrate the connections between metaphysics, anthropology, and culture.

Ross Ice Shelf

From Wikipedia, the free encyclopedia
 
Ross Ice Shelf
Crevasse, Ross Ice Shelf in 2001
Crevasse, Ross Ice Shelf in 2001
Coordinates: 81°30′S 175°00′W
LocationAntarctica
Offshore water bodiesRoss Sea
EtymologySir James Clark Ross, who discovered it on 28 January 1841
Area
 • Total500,809 square kilometres (193,363 sq mi)
Dimensions
 • Width800 kilometres (500 mi)
Elevation15 and 50 metres (50 and 160 ft)

The Ross Ice Shelf is the largest ice shelf of Antarctica (as of 2013, an area of roughly 500,809 square kilometres (193,363 sq mi) and about 800 kilometres (500 mi) across: about the size of France). It is several hundred metres thick. The nearly vertical ice front to the open sea is more than 600 kilometres (370 mi) long, and between 15 and 50 metres (50 and 160 ft) high above the water surface. Ninety percent of the floating ice, however, is below the water surface.

Most of Ross Ice Shelf is in the Ross Dependency claimed by New Zealand. It floats in, and covers, a large southern portion of the Ross Sea and the entire Roosevelt Island located in the east of the Ross Sea.

The ice shelf is named after Sir James Clark Ross, who discovered it on 28 January 1841. It was originally called "The Barrier", with various adjectives including "Great Ice Barrier", as it prevented sailing further south. Ross mapped the ice front eastward to 160° W. In 1947, the U.S. Board on Geographic Names applied the name "Ross Shelf Ice" to this feature and published it in the original U.S. Antarctic Gazetteer. In January 1953, the name was changed to "Ross Ice Shelf"; that name was published in 1956.

Exploration

Ross Ice Shelf situated between Marie Byrd Land and Victoria Land
"The mystic Barrier" at Bay of Whales, near where Amundsen first encountered it.
Note humans for size comparison (dark spots next to the large chunk of sea ice at left image border). RV Nathaniel B. Palmer is in the distance.

On 5 January 1841, the British Admiralty's Ross expedition in the Erebus and the Terror, three-masted ships with specially strengthened wooden hulls, was going through the pack ice of the Pacific near Antarctica in an attempt to determine the position of the South Magnetic Pole. Four days later, they found their way into open water and were hoping that they would have a clear passage to their destination. But on 11 January, the men were faced with an enormous mass of ice.

Sir James Clark Ross, the expedition's commander, remarked: "It was an obstruction of such character as to leave no doubt upon my mind as to our future proceedings, for we might with equal chance of success try to sail through the cliffs of Dover". Ross, who in 1831 had located the North Magnetic Pole, spent the next two years vainly searching for a sea passage to the South Pole; later, his name was given to the ice shelf and the sea surrounding it. Two volcanoes in the region were named by Ross for his vessels.

For later Antarctic explorers seeking to reach the South Pole, the Ross Ice Shelf became a starting area. In a first exploration of the area by the Discovery Expedition in 1901–1904, Robert Falcon Scott made a significant study of the shelf and its surroundings from his expedition's base on Ross Island. By measurement of calved ice bergs and their buoyancy, he estimated the ice sheet to be on average 274 meters thick; the undisturbed morphology of the ice sheet and its inverted temperature profile led him to conclude it was floating on water; and measurements in 1902–1903 showed it had advanced 555 meters northwards in 13.5 months. The findings were presented at a lecture entitled "Universitas Antarctica!" given 7 June 1911 and were published in the account of Scott's second expedition (the Terra Nova Expedition of 1910–1913).

Ernest Shackleton's southern party (Shackleton, Adams, Marshal, Wild) of the 1908 Nimrod expedition were the first humans to cross the Ice Shelf during its failed attempt to reach the South Pole. Both Roald Amundsen and Scott crossed the shelf to reach the Pole in 1911. Amundsen wrote: "Along its outer edge the Barrier shows an even, flat surface; but here, inside the bay, the conditions were entirely different. Even from the deck of the Fram we were able to observe great disturbances of the surface in every direction; huge ridges with hollows between them extended on all sides. The greatest elevation lay to the south in the form of a lofty, arched ridge, which we took to be about 500 feet [150 m] high on the horizon. But it might be assumed that this ridge continued to rise beyond the range of vision".

The next day, the party made its first steps on the Barrier. "After half an hour's march we were already at the first important point—the connection between the sea-ice and the Barrier. This connection had always haunted our brains. What would it be like? A high, perpendicular face of ice, up which we should have to haul our things laboriously with the help of tackles? Or a great and dangerous fissure, which we should not be able to cross without going a long way round? We naturally expected something of the sort. This mighty and terrible monster would, of course, offer resistance in some form or other," he wrote.

"The mystic Barrier! All accounts without exception, from the days of Ross to the present time, had spoken of this remarkable natural formation with apprehensive awe. It was as though one could always read between the lines the same sentence: 'Hush, be quiet! the mystic Barrier!'

"One, two, three, and a little jump, and the Barrier was surmounted!"

Composition and movement

Glacier-ice shelf interactions

Ice shelves are thick plates of ice, formed continuously by glaciers, that float atop an ocean. The shelves act as "brakes" for the glaciers. These shelves serve another important purpose—"they moderate the amount of melting that occurs on the glaciers' surfaces. Once their ice shelves are removed, the glaciers increase in speed due to meltwater percolation and/or a reduction of braking forces, and they may begin to dump more ice into the ocean than they gather as snow in their catchments. Glacier ice speed increases are already observed in Peninsula areas where ice shelves disintegrated in prior years."

Ross Ice Shelf edge in 1997
  Ross ice shelf in red, other ice shelves in different colors (Filchner-Ronne Ice Shelf in blue for example)
Main drill site for the New Zealand 2017 hot water drill camp on the Ross Ice Shelf

The Ross Ice Shelf is one of many such shelves. It reaches into Antarctica from the north, and covers an area of about 520,000 km2 (200,000 sq mi), nearly the size of France. The ice mass is about 800 km (500 mi) wide and 970 km (600 mi) long. In some places, namely its southern areas, the ice shelf can be almost 750 m (2,450 ft) thick. The Ross Ice Shelf pushes out into the sea at between 1.5 and 3 m (5 and 10 ft) a day. Other glaciers gradually add bulk to it. At the same time, the freezing of seawater below the ice mass increases the thickness of the ice from 40 to 50 cm (16 to 20 in). Sometimes, fissures and cracks may cause part of the shelf to break off; the largest known is about 31,000 km2 (12,000 sq mi), that is, slightly larger than Belgium. Iceberg B-15, the world's largest recorded iceberg, was calved from the Ross Ice Shelf during March 2000.

Scientists have long been intrigued by the shelf and its composition. Many scientific teams researching the Antarctic have made camps on or adjacent to the Ross Ice Shelf. This includes McMurdo Station. One major effort was a series of studies conducted in 1957 and 1958, which were continued during the 1960–61 season. The efforts involved an international team of scientists. Some parties explored the glaciers and others the valleys on the ice shelf.

From 1967 to 1972 the Scott Polar Research Institute reported extensive observations using radio echo sounding. The technique allowed measurements to be taken from the air; allowing a criss cross track of 35,000 km to be covered; compared with a 3,000 km track from previous seismic sounding on the ground. More detailed surveys were executed between 1973 and 1978.

A significant scientific endeavor called the Ross Ice Shelf Project was launched with a plan of drilling into the shelf to sample the biomass in the area and make other determinations about the shelf and its relationship to the sea floor. This is believed to be the first oceanographic ice shelf borehole. The project included surface glaciological observations as well as drilling, and the glaciological portion started during the planning phase of the drilling. The drilling portion of the project was to have begun during 1974, but the actual drilling was delayed until 1976. Finally, in 1977, the scientists were able to drill successfully through the ice, making a hole that could be sampled every few days for three weeks. The team was able to map the sea floor, study the tides, and assess the fish and various other forms of life in the waters. The team also examined the oceanographic and geological conditions as well as the temperature of the ice. They estimated that the base of the shelf was −2.16 °C (27.3 °F). They also made other calculations about the fluctuations of the temperatures.

The results of these various projects were published in a series of reports in the 2 February 1979 issue of Science.

During the 1980s, a network of weather stations was installed to record temperatures on the shelf and throughout the more remote parts of the continent.

University of Colorado's National Snow and Ice Data Center has been studying ice shelves and, in 2002, announced that, based on several breakups of ice shelves, including Larsen B, has begun to reassess their stability. Their scientists stated that the temperature of the warmest portion of the shelf is "only a few degrees too cool in summer presently to undergo the same kind of retreat process. The Ross Ice Shelf is the main outlet for several major glaciers draining the West Antarctic Ice Sheet, which contains the equivalent of 5 m of sea level rise in its above-sea-level ice." The report added that observations of "iceberg calving" on the Ross Ice Shelf are, in their opinion, unrelated to its stability.

Scientific exploration continues to uncover interesting information and the analyses have resulted in some interesting theories being posited and publicized. One such opinion, given in 2006 based on a geological survey, suggested that the ice shelf had collapsed previously, perhaps suddenly, which could well happen again.

A science team from New Zealand installed a camp in the centre of the shelf in late 2017. The expedition was led by glaciologist Christina Hulbe and brought together oceanographers, glaciologists, biologists and sedimentologists to examine the ice, ocean and sediment in the central shelf region. One of the key findings was that the ice in the region was re-freezing. This re-freezing and growth of an ice shelf is not uncommon but the Ross Ice Shelf situation appeared to be very variable as there was no evidence of long-term freezing. A recent study attribute this variability in-part to tidal mixing.

A second New Zealand expedition in 2019 traveled to the grounding line region of the Kamb Ice Stream. The hot water drill borehole at this site penetrated through over 500 m of snow and ice to an ocean cavity only 30 m deep at this location. As well as sampling the ocean and sediment, it was the first deployment beneath the Ross Ice Shelf of the Remotely operated underwater vehicle Icefin developed at Georgia Tech, a vehicle designed around parameters suitable for exploration of the liquid cavities of places like Europa. The same New Zealand team returned to another site along the Kamb coast in December 2021, this time drilling through an under-ice river that proved to be essentially oceanic. The team were able to melt through the ice to discover the 250 m deep river had formed a relatively narrow channel beneath the ice. They also recorded evidence of the tsunami generated by the 2022 Hunga Tonga–Hunga Ha'apai eruption and tsunami.

Quark

From Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Quark   Quark A proton is composed ...