這篇論文以如下的假設為前提：當代文明中的「白噪音」—那些來自四面八方的過量資訊與廣告，伴隨著永無止境的消費期待，已經排山倒海而來。因此，我們迫切地需要退後一步，為了能夠反映出我們與自然界之間的關係模式。以哲學家Mark Kingwell 和文化評論家Slavoj Zizek 的表述開始，我的論證是現在我們最需要的不是多的爭辯，而是映照和等量的寂靜，以便用來進行這樣的反思。「映照」一詞，依照前述兩位學者的說法，將能帶給我們對於那些招致自然世界持續崩壞、環環相扣的各種因素有更好的瞭解。「映照」也能幫助我們顛覆那些在毀滅行為背後的那些根深蒂固的主／客體階級思維。Don McKay 以及John Burnside 的詩作將被根據這樣的需求來檢視—掙脫傳統論述的限制以及開始更換並重塑我們用來觀看並身處於這個世界的語彙。兩位詩人皆透過作品來訴說一個超越名物的國度，並用以促記對自然世界的崇敬與人們與它的連結。他們都全神貫注在如McKay 所說「減少名的影響」的意識形態。他們都試著指出那個無以名狀的國度—在這個國度中現實的事物都以更錯綜複雜並更具細節的形式存在，超越了我們所能想像的所有語彙。兩位詩人的作品中也具有道德的趨向，引領至一個近似於McKay 所追隨的EmmanuelLevinas 對「他者」的想法的觀點。Tim Lilburn 的作品也被用來支持McKay 和Burnside 的創作觀。最後，本論文提供的分析能用來描繪出綠詩與綠政治的綱要，並且得以改變我們對自然界的想法並且與其產生一個互益的關係。

This paper takes as its opening premise the claim that the “white noise” of contemporary culture, the bombardment of information and advertising from all sides along with the incessant imperative to consume—in large part, thanks to the internet—has become so overwhelming that what is needed most is a step back in order to reflect on our modes of relationship with the natural world. Taking up the claims of philosopher Mark Kingwell and cultural critic Slavoj Zizek, the argument is made that what is needed most right now is not more argument, more debate, but reflection and the commensurate silence required to engage in such contemplative action. Reflection, both Kingwell and Zizek argue, will
serve to endow us with a heightened appreciation for the underlying systemic issues which foster continued destruction of the natural world, as well as destabilize deeply ingrained notions of subject/objective hierarchies long held and to a large extent responsible for our continued exploitation of the natural world.The poetry of Don McKay and John Burnside is examined in light of this imperative to push beyond the constraints of conventional discourse and to begin to retool and
reshape our vocabularies for seeing the world and indeed, for being in it. Both McKay and Burnside invoke through their poetry a realm beyond the naming of things which promotes both reverence for the natural world and a sense of connection to it. Both poets are immensely preoccupied with what McKay refers to as “the reductive influence of the name.” Both poets seek to transcend naming by pointing to the ineffable realm beyond names in which the reality of things inhabits a much more intricately detailed space than any of our available nomenclature can conjure. Within
the body of their work lies an ethical orientation towards the world very much akin to the respect accorded the “other” in the philosophy of Emmanuel Levinas, of whom McKay is a dedicated disciple. The poetics of Tim Lilburn are invoked as support for the impetus behind both McKay’s and Burnside’s poetic visions. Ultimately, the analysis proffered here is intended to outline the shape of a green poetics and a green politics which will alter the trajectory of our thinking about the natural world in such a way as to facilitate a salutary and healthy relationship with it.