Ploughman of the Earth: Gaspard Kœnig

Introduction: Eco-terrorism or green capitalism

Gaspard Kœnig's novel Humus from the year 2023, ¹ which will be available in German in the fall of 2025 Matthes & Seitz The book, which appears (translated by Tobias Roth), presents a multifaceted narrative against the backdrop of the ecological crisis, exploring humanity's search for meaning and action in a world shaped by contradictory ideologies and societal expectations. At the end of the article, I will discuss a more recent book by Gaspard Kœnig: his philosophical work 2024 Agrophilosophy: Reconciling nature and freedom he refers explicitly to his novel Humus and on the paths of the two protagonists.

Gaspard Kœnig is a philosopher, essayist, and author of both nonfiction and novels. He advocates a form of liberalism known as "liberal Jacobinism," in which the state plays a central role in protecting individual freedom from paternalism. In 2013, he founded the think tank "Génération Libre" in Paris, which is among the leading liberal think tanks in Western Europe, particularly in its advocacy for a universal basic income. He is also a chronicler at The echoes, one of France's major business newspapers. The author explained in the Interview, how his curiosity in his own garden sparked his interest: “While digging in my garden, I saw all these worms and was fascinated by their diversity; I recognized their absolutely crucial role in soil formation. Darwin refers to them as the natural plowmen of the earth.” ²

The earthworm and humus serve as multifaceted metaphors: they embody not only the elemental life force of the soil, but also the hidden, often despised layers of society and the cyclical nature of death and regeneration in the face of human destruction. The work, committed to the great tradition of realist literature, delves deep into the matter of the soil and its inhabitants, the earthworms, to explore existential questions about the relationship between humanity and nature, idealism and pragmatism, failure and new beginnings. It is a story of two young agronomy students, Arthur and Kevin, whose paths initially intersect before diverging radically, reflecting the complexity of contemporary environmental conflicts. The novel does not choose between the protagonists' two major options, but rather analyzes both the flaws and the merits of each.

True regeneration

At the heart of this narrative universe lies the introduction of the Lombricidae, those unassuming earthworms which Professor Marcel Combe, in a lecture at AgroParisTech, describes as "the first animal biomass on Earth" and whose scientific recognition he vehemently demands: "Earthworm is not a very nice name, to begin with; it is meant to offend. It is better to speak of Lombricidae to restore a little scientific dignity to them. Family: Lombricidae. Species: Lombricus terrestris. And these Lombricidae represent the first animal biomass on Earth." ³ This initial lecture acts as a catalyst for the two protagonists, Arthur and Kevin. Arthur, from a middle-class background and plagued by eco-anxiety, is frustrated by the artificial and alienating learning environment of the Saclay campus, where “outside, only bulldozers tear up the earth” and nature is reduced to a functional, sterilized space. He dreams of “cultivating his garden,” a reminiscence of Voltaire’s Candide that expresses his deep-seated desire for an authentic connection with nature. Kevin, on the other hand, the son of farm laborers, approaches the world with a quiet pragmatism. Although he follows Arthur’s intellectual digressions with “the curiosity of a child watching a fly bump its head on a window,” he is inspired by Combe’s passion for geodrilology, the science of earthworms. The encounter with the earthworms and the budding friendship between the eloquent Arthur and the taciturn Kevin form the foundation of their shared, albeit differently motivated, confrontation with the ecological crisis.

The differing approaches of Arthur and Kevin to the ecological crisis create a complex constellation of characters: Arthur, from a middle-class background, is a profound idealist dedicated to the radical regeneration of the Earth, becoming increasingly disillusioned with societal structures and "green capitalism." His journey leads him into rural isolation and direct conflict with the "destroyers" of nature, such as the farmer M. Jobard. Kevin, on the other hand, from a working-class family, is a pragmatist and adaptable individual who seeks his path within "green capitalism" and founds a worm composting startup. His initial fascination with Arthur's intellectual world gives way to a business-oriented mindset that makes moral compromises.

The two main characters are complemented by other characters who influence their paths and amplify the thematic tensions: Anne, Arthur's girlfriend, initially shares his ideals but finds her limitations in rural life and longs for convention. She eventually moves on to Kevin, which elevates the tensions between the friends to a personal level. Philippine, Kevin's business partner, embodies the cynical, amoral core of "green capitalism"; she is ambitious, calculating, and drives Veritas Inc. to success by any means necessary, without regard for ethical considerations. Her relationship with Kevin is purely pragmatic and reflects the instrumentalization of ideas and people. Other characters, such as the inspiring Professor Marcel Combe, the pragmatic herbalist Léa, and the politically radical Salim, serve as intellectual and emotional points of reference, illuminating the complexity of the ecological and social challenges and shaping the development of Arthur and Kevin. Overall, this creates a network of relationships that exemplifies the contradictions between idealism and reality, individual responsibility and systemic failure, as well as authentic action and opportunistic adaptation.

Arthur moves to his grandfather's dilapidated farm in Normandy to live a self-sufficient, nature-connected life in the spirit of Henry David Thoreau and to regenerate the pesticide-ravaged soil. But the reality of rural life—the tough soil, the failure of his attempts to start the process, and the hostile neighbor Jobard—shatters his ecological dreams and his relationship with Anne falls apart. He develops tinnitus, a constant ringing that reflects his inner turmoil and the incessant noise of a sick world. These setbacks drive him toward an increasingly radical stance, culminating in the manifesto of the "Extinction Revolution" and a call for the destruction of the system. Kevin, on the other hand, chooses a different path: He immerses himself in the world of green capitalism, attends the elite HEC business school, and founds his vermicomposting startup, "Veritas." With his partner Philippine, he strives for industrial scaling, encountering the fascinating but often cynical world of financial investors in Silicon Valley, who teach him that "the world is built on bullshit." His initially modest goal of offering elegant worm composters for city dwellers evolves into a gigantic vision of waste management, one that nevertheless requires moral compromises. The role of technology is portrayed ambivalently; while it serves as an instrument of destruction (pesticides, surveillance) and superficial problem-solving (smart worms), in its simple, service-oriented form (individual composters) it also holds the potential for sustainable coexistence with nature.

The plot paints a picture of the escalating moral and existential crises of both protagonists. Arthur's attempt to revitalize the soil fails miserably despite his intensive research and dedication: the earthworm population on his land stagnates, and the battle against the weed Rumex symbolizes his futile struggle against the adversities of nature and the environmental damage left behind by his grandfather. His legal conflict with Jobard, who is clearing a hedge and poisoning his fields with pesticides, culminates in Arthur's desperate attempt to file charges of ecocide, an undertaking that finally severs his familial and academic ties. Arthur's growing cynicism and bitterness drive him into the arms of Salim and the "Extinction Revolution," a radical group that seeks to violently overthrow the system in order to save humanity. Meanwhile, Kevin experiences a different kind of disillusionment in the glittering world of startups. He discovers that "Veritas" doesn't compost most of its waste, but incinerates it—a "worm-washing" process that completely undermines the principles of their environmentally friendly enterprise. The realization that he himself has become part of a fraudulent system plunges him into a profound moral crisis. His relationship with Anne, who moved in with him after his separation from Arthur, offers no solace either, as it is characterized by a lack of honesty and emotional distance. Thus, the novel, through the parallel downfalls of both characters, reflects the different yet equally painful experiences of failure and compromise in the face of seemingly insurmountable ecological and social challenges.

The novel culminates in a double, radical act: Arthur's violent death and Kevin's moral rebirth. Arthur, having risen to become the "Predator" of the "Extinction Revolution," plans a massive act of sabotage to destroy all energy sources and force humanity into a reset. His campaign in Paris ends in a chaotic battle in which he is shot dead by soldiers shortly after his tinnitus, a symbol of his inner torment, suddenly subsides. His death is an act of ultimate resistance and personal sacrifice. Kevin, who exposes Veritas's fraud and loses his virtual millions, chooses a radical break with the world of dirty capitalism. He becomes a traveling salesman of small, individual worm composters, finding a new form of freedom and authenticity in this humble, direct work, thus continuing Arthur's original vision on a smaller scale. The contrasting fates of the two friends illustrate the range of human responses to the global crisis – from uncompromising rebellion to retreat into simplicity, from grandiose failure to quiet regeneration.

Humus The novel is a critique of modern institutions—from university agricultural research that alienates us from nature, to the financial system that favors superficial "green" solutions, to political and media elites that distort or ignore reality. It emphasizes the significance of individual choices in the face of a global crisis by showing how radical personal consequences—whether through violent resistance or conscious withdrawal—shift the boundaries of what is possible and reveal the possibility of a new, albeit uncertain, future. Failure, both ecological (Arthur's dead Earth) and moral (Kevin's "wormwashing"), serves as a central motif, forcing the protagonists to redefine their values ​​and identities, thus paradoxically becoming a catalyst for transformation.

Kœnig's language, while scientifically rigorous, captivates with a vivid elegance that brings even seemingly dry topics like geodrilology to life. Marcel Combe's explanations of earthworm reproduction, for example, are only superficially lighthearted: "Copulation takes place upside down. The whole process can last for several hours, which puts our achievements as humans into perspective!" ⁴ This statement underscores Combe's character as a scientist close to the people and simultaneously serves to put the supposedly superior human species in perspective compared to the often underestimated earthworms. The novel's language alternates between precise scientific descriptions and poetic passages that establish a connection to nature, such as Arthur's description of the felled hazel tree: "It was a tree with eggs, a Norman magic tree, whose catkins hung down like testicles." ⁵ Even in moments of deepest despair, the text maintains a linguistic density that makes the characters' emotions immediately palpable.

A succinct quote that illustrates Kevin's pragmatic but morally questionable approach to ecology can be found in his thoughts on the design of his worm composter: "The aim was that the smooth-handed hipster, who cares about preserving our shared Earth but recoils at the thought of getting his fingers dirty, would never lift the cover teeming with earthworms. 'Ecology without getting dirty' could have been the motto." ⁶ This passage exposes the consumerist attitude of many affluent city dwellers who want to delegate ecological responsibility without getting their own hands dirty. It foreshadows Kevin's later business compromises, which will implicate him in Veritas's wormwashing. His ability to adapt to market expectations without betraying his core beliefs marks him as a "man of the world," transcending categories, as Arthur observes: "He stood above ordinary humanity in his simplicity, in his openness to the moment, in his complete acceptance of the desires that moved him." ⁷

Arthur's deepest despair and his turn to radical views manifest themselves in his realization about the state of the soil: "After two years, I can say it with certainty: The soil is dead. Not depleted, not corrupted: dead as a stone. There is no way to revive it." ⁸ This statement is more than an agronomic diagnosis; it is an existential capitulation to destruction and a call for radical action. The earth, once the source of all life, has been reduced to a skeleton kept alive only by chemical substances. Arthur's astute observation that "man has peeled the earth like an orange" until only a "silver pebble" remains reveals his philosophical despair at the irreversible destruction. This realization—that even science has reached its limits and the soil refuses any sign of life—drives him into the arms of an extreme movement.

Capital's cynical view of the world is perfectly encapsulated in Kevin's encounter with the "Buddha" investor in Silicon Valley: "I don't need to explain to an earthworm expert that the world is based on bullshit. Bullshit, worm shit. The job of a man like me isn't to clean up the shit, but to use it to grow some flowers. Capitalism is a pile of garbage. There are those who make good compost out of it, and then there are the others." ⁹ This unflinching analysis of capitalism as a system that doesn't eliminate waste but transforms it into new "value" reflects the novel's central problem: Is ecological progress possible within a system based on "bullshit"? For the investor, it's all a game, a matter of opportunistically exploiting "garbage," whether financial or organic. He embodies the system Kevin is trying to overcome, yet in which he himself is trapped.

Arthur's final departure from moderate ecology and his turn to violent revolution is encapsulated in his battle cry: "Long live life, death to the living dead!" ¹⁰ This exclamation, which he considers a "chain of syllables ideal for slogans," is not merely a political motto but an existential confession. It is the cry of a man who has lost hope for reform and instead views the "dead living"—all those who passively contribute to or profit from the destruction of the planet—as enemies of the "true" life. This appeal symbolizes the absolute polarization that Kœnig develops in his portrayal of the ecological crisis.

The novel's ending offers a multifaceted, almost mystical resolution of the individual fates and thematic conflicts. Arthur's death during the Extinction Revolution attack is not merely a failure, but a deliberate act of "humusification." By literally allowing himself to be transformed into earth, he fulfills his deepest desire to contribute to the regeneration of the soil and continue the cycle of life. The scene in which Kevin, following his friend's instructions, transfers Arthur's body to a compost-filled grave and plants a young oak tree over it is deeply symbolic: "That's what he always needed here," Kevin said. "With that, you certainly won't need a hedge anymore! That tree will have no competition. In a few centuries, it will be the king of the plateau. Its branches will reach all the way to Jobard's farm." ¹¹ Arthur's physical body decomposes into humus, nourishing the growth of a tree whose future branches symbolically reach across Jobard's fields, a triumph of nature over human destruction. His tinnitus disappears shortly before his death, a sign of the inner peace he finds in the ultimate consequence of his actions. His struggle was violent and ended in the defeat of the "system," but his legacy is the prospect of a natural, peaceful coexistence. The officer observing the scene can see only "worms" in it and denies a "burial," highlighting the establishment's inability to grasp the deeper meaning of this act.

Kevin, however, who maintains his connection to Arthur and his philosophical legacy (he listens to Bach's Chaconne, which reminds him of Arthur's lectures, and reads his books), chooses a path of humility and direct utility. After the collapse of Veritas and the loss of his virtual wealth, he finds fulfillment traveling as a simple "VRP of the earthworms," ​​selling vermicomposters to households and small communities. He embodies the idea that true progress lies not in the mega-factory or revolution, but in the small, the individual. His life now possesses a "delightfully simple" quality, in stark contrast to the complicated and often corrupt systems he has left behind. The novel thus leaves open the question of which response to the ecological crisis is the "right" one. It suggests that neither Arthur's idealistic terrorism nor Philippine's ruthless green capitalism offers the ultimate solution. Instead, perhaps true, lasting regeneration lies in the humble, steady work of earthworms and those who dedicate themselves to them. “In the end,” as Matthieu murmurs, “all you had to do was wait.” The book doesn't end with a bang, but with a quiet promise: Nature, and with it humus, will always prevail in the end, even if the human paths to achieving it remain tragic and contradictory. The very last scene, in which Louis announces the imminent regeneration of the soil through rain: “It will rain. That's lucky. You don't even need to water,” brings the story full circle and reaffirms the power of nature over all human endeavors.

Agrophilosophy with Arthur and Kevin

Gaspard Kœnig's main concern Agrophilosophy Its aim is to establish a fundamental reflection on the relationship to the soil, especially to humus. The goal is to trace all thoughts back to their earth-bound roots and to reinterpret texts and discourses through the prism of the plants that permeate them. Ultimately, the book pursues the ambition of reconciling and uniting the two meanings of the word "culture"—the cultivation of the soil and human civilization. He asks directly: "Arthur and Kevin, the two heroes of my novel..." Humus“Can they live in the same world? I bet they can.” This question forms a central thesis that is explored in Agrophilosophy The discussion centers on the possibility of reconciling different approaches to the ecological crisis and societal transformation. The theses of Gaspard Kœnig's novel Humus, in the Agrophilosophy The topics discussed and explored in greater depth can be summarized based on the different paths taken by Arthur and Kevin, as well as overarching philosophical concepts:

The condition and regeneration of the soil (Arthur)

In Humus Arthur is fighting to revive the soil of his grandparents, soil deemed "dead" by pesticides and intensive agriculture. He discovers that the soil is so degraded that it has lost its natural fertility and become too "mineral-based." This experience reflects the central thesis of Agrophilosophy contradicts the idea that humus is the fundamental principle of life and death and that human action must respect its circular logic.

His efforts towards a “demi-culture” based on agroecological principles stand in contrast to conventional agriculture. Agrophilosophy Semi-culture presents an ideal that integrates humanity into its environment by respecting soils and the humus cycle, and by demonstrating itself as a truly intensive form of agriculture. This contrasts with productivism, which reduces agriculture to a mere function of profit production.

Arthur's conflict with M. Jobard over the cutting of hedges and the pollution of soils leads him to a more radical, eco-anarchist stance. Agrophilosophy Arthur discusses eco-anarchism in detail, emphasizing the need for maximum decentralization of decision-making and the autonomy of local communities to care for ecosystems. He is inspired by Murray Bookchin, whose philosophy proposes an organic development of society in harmony with nature.

Green capitalism and large-scale solutions (Kevin)

Kevin is founding a company in Humus Veritas, a company specializing in vermicomposting, aims to industrially process organic waste and produce biostimulants. This aligns with the discussion in Agrophilosophy about a “non-growing capitalism” and “regenerative finance”. The goal is to mobilize capital for ecological restoration by emphasizing the long-term economic viability of healthy soils.

He navigates in Humus through the world of green capitalism, encounters investors and bureaucracy. This is discussed in Agrophilosophy It is analyzed as part of the debate between physiocracy and liberalism. The thesis is put forward that, despite its tendencies towards speculation, the market can remain a tool for exchange and value creation as long as it is tied to the realities of agriculture.

Kevin also faces the moral dilemma of compromise, such as the occasional burning of waste. This leads to a discussion of different moral approaches (intentionalist vs. consequentialist), which is also addressed in Agrophilosophy The topic is addressed.

Philosophical-historical line of argumentation

I. The Orchard – Harvesting (Le Verger – Cueillir)

This chapter deals with harvesting fruit from the orchard and connects this to fundamental philosophical questions about pleasure, property rights, and individual freedom. It uses the metaphor of fruit picking to explore human interaction with nature and societal norms.

Le poirier de Saint Augustin – Jouir de la natureThis section analyzes the infamous pear theft of Saint Augustine in order to discuss the nature of desire, pleasure, and sin, and to contrast them with a simple, guilt-free enjoyment of nature.

Les fries de John Locke – Repenser le droit de proprieté: Here, John Locke's theory of property is examined, which states that labor connected with nature creates property, and the example of apple picking is used to question traditional property rights and introduce the concept of a universal basic income.

Le pommier sauvage de Thoreau – DésobéirThis section draws parallels between the wildness of the apple tree and Henry David Thoreau's philosophy of civil disobedience and the pursuit of individual freedom, advocating a "wild taste" for life and a departure from social constraints.

II. The Vegetable Garden – Production (Le Potager – Produire)

This chapter focuses on establishing a vegetable garden, leading to considerations of agricultural productivity, economic systems, and the relationship between human labor and the soil. Different cultivation approaches, from industrial to agroecological, are compared.

Les grains de Quesnay – Aux origines du productivismeKœnig discusses the ideas of François Quesnay and the Physiocrats, who are identified as the originators of productivism, which reduces agriculture to a mere function of income generation and leads to a centralized, authoritarian form of government.

Les haricots de Thoreau – Principles of agroécologyThis section presents Henry David Thoreau's bean cultivation as an early example of agroecology, highlighting sustainable practices, respect for the soil, and a balanced approach that prioritizes well-being over excessive profit.

Les oliviers de Thalès – Pour un marché non croissant: Here, the story of Thales' olive speculation is re-evaluated to discuss the nature of the market and argues for a "non-growing" or "regenerative capitalism" that prioritizes ecological balance and circular economy over limitless accumulation.

III. The fallow land – Let it grow (La Friche – Laisser pousser)

This chapter considers uncultivated or abandoned land and draws philosophical insights from the concept of "fallow land" (Friche) to explore themes such as renaturation, natural resilience and forms of social organization without human intervention.

Les anémones de George Sand – EcofeminismeThis section uses George Sand's appreciation of wild anemones to introduce ecofeminist ideas that emphasize respect for the innate freedom and wildness of nature and question societal norms that attempt to control or categorize nature and human identity.

La ronce de Proudhon – Eco-anarchismKœnig discusses Pierre-Joseph Proudhon's views on property and anarchy through the metaphor of blackberries, suggesting that nature's self-organization can inspire decentralized social orders and promote a form of "eco-anarchism" that values ​​cooperation and reciprocity.

La forêt de Kant – Éco-multilatéralisme: Here, the author analyzes Immanuel Kant's metaphor of the forest to examine the concept of "unsociable sociability" among people, and links this to the need for international cooperation and eco-multilateralism to address global environmental challenges, rather than promoting pure competition.

IV. The Garden – Beautifying (Le Jardin – Embellir)

This chapter delves into the art of garden design for aesthetic pleasure, using various garden styles as metaphors for human attempts to impose order on nature, as well as for the philosophical implications of such endeavors. It examines the motivations behind beautification and control.

Les haies de Hegel – DominationThis section uses Georg Wilhelm Friedrich Hegel's aesthetic appreciation of formal French gardens with straight hedges to illustrate his philosophy of human domination over nature and the inherent connection between the control of the environment and the control of society through bureaucracy.

Les chèvrefeuilles de Rousseau – Imitation: Here, Jean-Jacques Rousseau's predilection for seemingly wild English gardens adorned with honeysuckle is examined, and his philosophy of imitating nature while maintaining secret control is revealed by linking this to the social contract and the illusion of natural freedom.

Le gattilier de Socrate – ReconciliationThis part refers to Plato's Phaedrus-Dialogue, which takes place in a natural sanctuary with a monk's pepper tree, and presents it as an ideal model of reconciliation between human culture and nature, where human intervention is minimal and respectful in order to promote philosophical dialogue.

V. The Soil – Life and Death (Le Sol – Vivre et mourir)

This concluding chapter examines the fundamental concept of humus and soil itself, serving as a synthesis of the book's agrophilosophical approach. It explores the cycles of life and death, the human connection to the earth, and the potential for a renewed, humanistic ecology.

L'humus d'Élisée Reclus – Pour une écologie humanisteKœnig focuses on Élisée Reclus' concept of humus as an essential principle of life, death and continuous transformation, and advocates for a humanistic ecology that harmoniously integrates human actions into natural cycles and views humanity as the "consciousness of the Earth".

Comprehensive philosophical reflections

The concept of humus as the basis of life, recycling, and continuous improvement is of central importance to both characters in the novel and is explored in Agrophilosophy It is enshrined as the first philosophical principle of agrophilosophy. It serves as an antidote to feelings of absurdity. Arthur's grandfather is cited as an example of productivism, which is enshrined in Agrophilosophy It is criticized as an ideology that reduces the Earth to a mere source of income and leads to a centralist, authoritarian government. The bureaucratization and the "steel cages" of modern society, which are found in Humus Illustrated by the example of the AgroParisTech school, are in Agrophilosophy an important theme that is linked to Hegel's idea of ​​dominion over nature and Tocqueville's "gentle servitude".

Agrophilosophy It sees itself as a connection between personal experience and philosophical debates and contemporary challenges. The novel Humus provides the concrete experiences and characters through which the abstract concepts of Agrophilosophy (The reconciliation of soil cultivation and human culture, the necessity of integrating the living into political thought, and the search for an "agrarian-anarchist" ideal) are illustrated. The book suggests that the question of how one cultivates the garden reveals one's worldview: "Tell me how you cultivate your garden, and I will tell you who you are." Gaspard Kœnigs Agrophilosophy This not only explicitly refers to his novel Humus, but uses the different experiences and ideals of the novel's characters to underpin his ten agrophilosophical principles and to show a comprehensive path to reconciling nature and freedom.

Ten agrophilosophical principles

1. The humus cycle, as the basis of natural evolution, gives meaning to life and death, whereby human actions must respect this circular logic and everything that is not recyclable is considered bad.
2. In order to free itself from the bureaucratic paradigm, humanity needs undeveloped spaces (the wild) such as wild apple trees or primary forests, since their existence is the condition for autonomous thinking and civil disobedience.
3. Progress requires overcoming nostalgia for a state of nature and embracing the human-induced transformation of the world, provided that it contributes to a co-evolution of man and nature by respecting individuals and their diversity, and that humanization is judged according to its ecological impact.
4. To overcome the principle of dominance, property obligations must restrict property rights, particularly with regard to use and abuse, and include obligations towards the ecosystem to ensure that human actions are at least not harmful.
5. The interconnectedness of humanity with its environment requires a semi-culture in agriculture that respects the soils and the humus cycle and follows the principles of agroecology in order to guarantee truly intensive and sustainable production.
6. A non-growing capitalism is necessary, one that takes into account the principle of humus, according to which everything that grows must also decrease in order to avoid entropy and disorder, and that focuses on a stationary, regenerative market that rewards productive work but does not tolerate waste.
7. Agricultural justice is achieved through a universal basic income that allows each individual to freely choose between paid work and unproductive time, with the aim of eliminating poverty rather than primarily addressing inequalities.
8. Libertarian municipalism is based on local autonomy and biodiversity, promotes radical decentralization and encourages citizens to care for and manage their ecosystems as common goods, as opposed to centralized ecological planning.
9. Federation is necessary to go beyond the local level and create a legal system through ascending subsidiarity that reflects the unsociable sociability of people and the tension between competition and cooperation, and could manifest itself at the national level in a green community of nations.
10. The ecology of freedom liberates from the idea of ​​original sin and promotes the uninhibited enjoyment of nature, thereby experiencing human freedom in a planetary garden that emphasizes self-control rather than unlimited possibilities as a prerequisite for collective transformation.

This article is written in German and can be found at https://rentree.de. Automatic translations into English and French are available. English, French.

Notes

1. I already had one here back then Excerpt from Humus submitted.>>>
2. "En bêchant mon potager, j'ai vu tous ces vers de terre et j'ai été intrigué par leur diversité ; [...] j'ai réalisé le rôle absolument essentiel qu'ils jouent dans la formation des sols. Darwin, [...] en parle comme les laboreurs naturels de la terre.">>>
3. "Ver de terre, d'abord, ce n'est pas très gentil comme nom, c'est fait pour blesser. Il vaut mieux parler de lombrics pour leur redonner un peu de dignité scientifique. Famille: lombricidae. Espèce: lombricus terrestris. Et ces lombrics représentent la première biomasse animale terrestre.”>>>
4. "La copulation se fait tête-bêche. La chose peut durer plusieurs heures, ce qui met en perspective nos performances, à nous other humains!">>>
5. “C'était un arbre à couilles, un charme de Normandie, dont les châtons pendaient comme des burnes.”>>>
6. "Le but était que le bobo aux mains lisses, soucieux de préserver notre terre commune mais dégoûté à l'idée d'y mettre les doigts, ne soulève jamais le capot où grouillent les lombrics. « L'écologie sans se salir ", tel aurait pu être le slogan.">>>
7. “Il était, dans sa simplicité même, dans son ouverture au moment présent, dans sa totale acceptance des désirs qui le traversaient, au-dessus de l'humanité commune.”>>>
8. "Au bout deux ans, je peux l'affirmer : le sol est mort. Pas appauvri, pas détérioré : mort de chez mort. Impossible de le ressusciter.">>>
9. "Ce n'est pas à un expert des vers de terre que je vais l'apprendre : le monde repose sur du bullshit. Bullshit, wormshit. Le job d'un type comme moi, ce n'est pas de nettoyer la merde mais de l'utiliser pour faire pousser quelques fleurs. Le capitalisme est un tas de déchets. Il ya ceux qui arrived à en faire du bon compost, et les other.”>>>
10. “Longue vie à la vie, mort aux morts-vivants!”>>>
11. "C'est ce qui lui avait toujours manqué, ici, dit Kevin. Sûr qu'avec ça, renchérit Louis, plus besoin de sharks! Ce quêne-là n'aura aucune concurrence. Dans quelques siècles, ce sera le roi du plateau. Les branches iront jusqu'à la Ferme de Jobard.”>>>