Reviewed by:

• Exterranean: Extraction in the Humanist Anthropocene by Phillip John Usher
• Antónia Szabari

Phillip J. Usher's Exterranean asks readers to reflect on our entanglement with what we extract by taking them on a detour through the French-, German-, and Italian-speaking cultures of mining in the sixteenth century. It also nudges scholars in the environmental humanities to turn their view to the multiple voices of earlier humanisms. The ontological turn, proposed by contemporary ecological thought including French écopensée (Stéphanie Posthumus's term), Timothy Morton's ecological thought, and Jane Bennett's vibrant matter, Usher signals, is not entirely new. It has been preceded by an ontological ambivalence in the early modern era.

Usher follows the lead of scholars Louisa MacKenzie and Jean Céard, who have asserted that early modern people saw the physical world as agential and inherently metaphysical. This increasing interest in materiality without the Cartesian dualism of inert matter and active mind brings early modern humanists to an intimate closeness with Gilles Deleuze and Félix Guattari's non-totalitarian concepts, Michel Serres's philosophy of science, and Bruno Latour's interventions in the field of Science and Technology Studies. Usher repeatedly and masterfully traverses the historical gap between these [End Page 372] twentieth- and twenty first-century authors and early modern ones. He coins "exterranean," a neologism that serves as a way of directing our attention to the fact that the extracted remains in relation with "Terra," which replaces "earth" to resist our totalizing tendency.

Three chapters in Section One center around three sets of early modern texts, Paulus Niavis' Judicium Jovis (ca. 1490), Ronsard's "Hymne de l'Or" (1555), and texts on mining in the New World by Sebastian Münster, Michel de Montaigne, and Bartolomé de la Casas. Niavis's play depicts Terra at Jupiter's court, pointing to an emerging awareness of humans' terraforming activities. The next chapter shows that Ronsard takes the entanglement between Terra and human activity further, as Ronsard reminds his readers that gold ensures the vitality of the human world, including the existing political order, books, medicine, and poetry. The third chapter functions as a critical counterpart of sorts to Ronsard's celebratory hymn, providing perspective on European mining in the New World by zooming in on the fact that "exterranean fantasies" serve a "colonial impulse" (61). Indeed, chapters two and three open up a political relationship within the humanist understanding of the vitality of gold, of the physical world, by revealing that this vitality can be enjoyed in different ways and exploited by regimes of oppression. Terraforming thus simultaneously shapes human relations (and human bodies), as in the most glaring case of indigenous miners forced to work and die in the silver mine in Potosí, Peru, from Théodore de Brye's America (1590–1634). Usher evokes Montaigne's account of Inca roads to remind us that human terraforming has a complex history, including the engineering feats of indigenous civilizations.

In Section Two, chapters 4 and 5 explore early modern treatises by pro-mining authors Georgius Agricola, Paracelsus, and François Garrault. Humanists like Agricola defended mining but produced books (together with illustrators) that taught readers to read hillsides in ways to see the devastation caused by mining. Agricola's earlier On Subterranean Creatures (1549) prompts Usher to ponder the author's fascination with "the vibrancy of the subterranean spaces" (100).

The third section is devoted to limestone and salt as "bits-taken-from-earth" that humans engage with. Chapter 6 takes the reader on a tour of the city of Caen in Normandy, where Charles de Bourgueville, sixteenth-century regional historian, serves as our guide. Chapter 7 takes us to evaporation ponds and elite cultures of salt consumption exemplified by Benvenuto Cellini's salt cellar. The author probes the degree of awareness of early modern consumers of the "lithic memory" that sandstone and salt hold even before [End Page 373] the discovery of the Caen crocodile fossil in 1817 (a vestige of the tropical climate that produced the sandstone) and the scientific confirmation of...

审核人：

• 外星人：菲利普·约翰·乌瑟（Phillip John Usher）的人文人类世提取
• 安东尼·萨巴里（AntóniaSzabari）

菲利普·J·厄舍（ Phillip J.Usher）的《地球》（Exterranean）要求读者绕开16世纪法国，德国和意大利的采矿文化，绕开我们对提取物的纠缠。它还推动了环境人文学科的学者将他们的观点转向早期人文主义的多种声音。由现代生态思想提出的本体论转向，包括法国的écopensée（StéphaniePosthumus的术语），蒂莫西·莫顿（Timothy Morton）的生态思想以及简·贝内特（Jane Bennett）的充满活力的事物（Usher信号）提出，并不是全新的。在此之前，近代早期就存在本体论上的矛盾。

Usher跟随学者Louisa MacKenzie和JeanCéard的领导，他们断言早期的现代人将物理世界视为代理的和本质上的形而上学。对物质的日益增长的兴趣没有惰性物质的笛卡尔二元性和活跃的头脑，这使早期现代人文主义者与吉尔斯·德勒兹和费利克斯·瓜塔里的非极权主义概念，米歇尔·塞雷斯的科学哲学以及布鲁诺·拉图尔在科学和自然科学领域的干预紧密地联系在一起。技术研究。反复而精巧地跨越这些历史之间的历史鸿沟[End Page 372]20世纪和20世纪的第一作者和近代早期的作家。他创造了“外星人”这一新词，这是一种使我们注意以下事实的方法：提取的遗物与“ Terra”有关，而“ Terra”代替了“地球”以抵抗我们的总体趋势。

第一节的三章围绕着三套早期的现代著作，Paulus Niavis的Judicium Jovis（大约是1490年），伦萨德（Ronsard）的《海姆·德·奥尔（Hymne de l'Or）》（1555年），以及塞巴斯蒂安·明斯特（SebastianMünster），米歇尔·德·蒙塔涅（Michel de Montaigne）和巴托洛梅·德拉卡萨斯（Bartoloméde la Casas）撰写的有关新世界中采矿的文字。Niavis的戏剧描绘了木星宫廷中的Terra，指出人们对人类的地形活动有了新的认识。下一章说明，伦萨德进一步使Terra与人类活动纠缠在一起，因为伦萨德提醒读者，黄金确保了人类世界的生命力，包括现有的政治秩序，书籍，医学和诗歌。第三章与伦萨德的庆祝赞美诗一样至关重要，通过放大“外来幻想”起到“殖民冲动”这一事实，提供了对新大陆欧洲采矿的看法（61）。确实，第二章和第三章揭示了可以以不同方式享受和被压迫制度利用的这种生命力，从而在以人为本的理解黄金，物质世界的生命力的基础上建立了一种政治关系。因此，地形改造同时塑造了人际关系（和人体），就像最明显的土著矿工被迫在秘鲁波托西的银矿中从蒂奥多·德·布赖（Théodorede Brye）的银矿中工作和死亡一样。美国（1590-1634）。亚瑟（Esher）唤起蒙田（Montaigne）对印加道路的描述，以提醒我们人类地形的形成具有复杂的历史，包括土著文明的工程壮举。

在第二部分中，第4章和第5章由著名作家Georgius Agricola，Paracelsus和FrançoisGarrault探索了现代近代论文。像阿格里科拉（Agricola）这样的人文主义者为采矿辩护，但出品了一些书籍（与插图画家一起），这些书籍教读者阅读山坡的方式，以了解采矿造成的破坏。阿格里科拉（Agricola）较早的《地下生物》（1549）促使厄舍尔考虑“地下空间的活力”对作者的迷恋（100）。

第三部分专门讨论石灰石和盐，作为人类与地球交往的“碎土”。第6章带领读者游览诺曼底的卡昂市，十六世纪的区域历史学家查尔斯·德伯格维尔在此作为我们的指南。第7章将我们带到蒸发池和盐消耗的精英文化，例如本韦努托·切利尼（Benvenuto Cellini）的盐窖。作者探讨了早期现代消费者对砂岩和盐所具有的“石器时代”的认识程度[End Page 373]早在1817年发现卡昂鳄鱼化石之前（热带气候遗迹产生了砂岩）和...的科学证实