By Denis Cosgrove
"Earthbound people are not able to include greater than a tiny a part of the planetary floor. yet of their mind's eye they could clutch the entire of the earth, as a floor or a superb physique, to find it inside infinities of area and to speak and percentage photographs of it."―from the Preface
lengthy earlier than we had the facility to photo the earth from space―to see our planet because it will be noticeable by means of the Greek god Apollo―images of the earth as a globe had captured well known mind's eye. In Apollo's Eye, geographer Denis Cosgrove examines the historic implications for the West of conceiving and representing the earth as a globe: a unified, round physique. Cosgrove strains how principles of globalism and globalization have shifted traditionally when it comes to altering photos of the earth, from antiquity to the distance Age. He connects the evolving photograph of a unified globe to politically robust conceptions of human unity.
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Extra resources for Apollo's Eye: A Cartographic Genealogy of the Earth in the Western Imagination
And inherent in Christianity is a missionary imperative: to spread the supposed beneﬁts of redemption to all peoples. The recurring question raised by this imperative concerns the limits of humanity, that is, of souls capable of salvation. Western conceptions of what it means to be human represent a sustained dialogue with Greek thought, especially its emphasis on reason and logic as deﬁning qualities of free men—Apollonian gifts, often themselves symbolized by the paradigmatic compass measuring the global sphere.
I suggest that they are inherent in a Western imperial conception of a globe geographically greater than direct experience of it, in the urge to legitimate territorial dominion over a global surface, and in colonial projects for migration and settlement. Judeo-Christian inheritance is again critical. Cosmographically located outside his creation, the Hebrew God’s epiphany was not geographically ordained. Certainly sites of actual epiphany became sacred, and nowhere more so than Jerusalem. When the Judaic God was sacriﬁced as Christ-man, the redemptive act itself was geographically extensible.
But over most of European history attempts to delimit “humanity” have been determined largely by geographical boundaries. Take, for example, the world map in Hartmann Schedel’s Nuremberg Chronicle (Fig. ), located immediately after the illustrations of Creation, thus representing the postdiluvian earth delivered by God to Ham, Shem, and Japhet, sons of Noah. Schedel’s world map illustrates the classical oikoumene at the very moment when its geography was to be altered irrevocably. Indeed the text actually records the discovery the previous year of islands in the western Ocean.