Aesthetic debates within contemporary art have been tangential to the debates in environmental aesthetics since the 1960s. I argue that these disciplines, having evolved separately in response to the limitations of traditional aesthetics, may now usefully inform each other. Firstly, the dematerialisation of art as the focus of aesthetic experience may have environmentally useful consequences. Secondly, Gablik's 'connective aesthetics ', like Berleant's ' aesthetics of engagement', folds aesthetic experience into the social as a kind of environmental aesthetics. Thirdly, contemporary art's (...) flexible readings of ' framing ' can respond to 'frameless' natural environments, and finally, Kester's 'dialogical aesthetics ' may be enriched by Berleant's systematic account of ' contextual aesthetics '. (shrink)

This article is a response to yuriko saito's "is there a correct aesthetic appreciation of nature?" (jae 18:4) which challenges the position on the aesthetic appreciation of nature that i develop in a series of recent articles. i here consider saito's arguments, concluding that they neither establish the correctness of a wide range of kinds of aesthetic appreciations of nature nor undercut the grounds for the prominence i grant to scientific considerations in such appreciation.

In recent years, photographs and visualisations of glacier retreat have become emblematic images of climate change and its ecological consequences. This paper presents glacier photography as a subtype of environmental photography. I argue that photographs and photographic projects that focus on glacial retreat are best conceived not only as strategies for proving climate change or as visual rhetoric for social transformation, but also as a practice that potentially plays an integral role in dealing and coping with human-induced environmental loss. To (...) this end, I draw on praxeological accounts in theory of photography and philosophy of art as well as some exemplary photographic projects to develop a framework to analyse glacier photography. With the help of this praxeological framework, multiple orientations in glacier photography are identified: epistemic, aesthetic, emotional and evocative, social, ethical, and political orientations. All these photographic orientations, I argue, point in their own way to the process and consequences of glacial disappearance and loss. The framework presented innovatively brings together scholarship on climate change visualisation, imagery and art, the theory of photography, and philosophical aesthetics. (shrink)

What I should like to explore here is the experience of landscape both through the arts and as an art, an art of environmental appreciation. A clearer understanding of landscape, environment, and art, as well as what it is to "know" in the context of environmental experience, suggests how the arts can contribute to an intimate, engaged experience of landscape, and how this process itself can be construed as an art in which the perceiver is a quasi-artist. I should like (...) to do this through a re-weaving of words and ideas to propose a new fabric for understanding the relation of art, landscape, and perceiver. The threads I want to combine are four: art, environment, landscape, and knowing in the sense of appreciation. I hope to show how the loose-knit texture they form can be spread over a particular landscape in such a way that the landscape will fill the fabric and the fabric integrate the landscape. I realize that I may have over-worked my metaphor, so I shall leave it now, but I hope that it can serve as a guiding image for the relation and application of the ideas I shall be working with. (shrink)

Attempts to justify the objectivity and universality of aesthetic judgment have traditionally rested on unsupported assumptions or mere assertion. This paper offers a fresh consideration of the problem of judgments of taste. It suggests that the problem of securing universal agreement is false and therefore insoluble since it imposes an inappropriate logical criterion on the extent of agreement, which is irrevocably empirical. The variability of judgments of taste actually forms a subject ripe for inquiry by sociologists, psychologists, historians and anthropologists, (...) as well as by aestheticians. Scenic beauty provides a vivid test for the variability of these judgments. (shrink)

At the present time, there is considerable interest for the physical setting of science, that is, its actual ‘place’ of practice. Among historians of biology, place has been considered to be a crucial component for the study of ecology. Other historians have noted the ‘built’ environments for the study of biology along the seashore, even referring to these places in terms more applicable to vacation sites. In this paper, I examine the place of intertidal ecology investigations, both in terms of (...) the physical space and the built space. Part of the examination will investigate the aesthetic aspect of the Pacific Coast, part will evaluate the unique character of the intertidal zone, and part will consider the construction of natural laboratories and built laboratories as characteristic places for biology. (shrink)

There is a growing sense among translational hermeneuticists that their assumptions pertaining to the act of translation as seen from the hermeneutical perspective should align them more with a cognitive field. Taking the above view into account, the aim of this paper is to introduce the idea of translational (neuro)hermeneutics into the field of translation studies. The first part of the paper is dedicated to the concept of (neuro)hermeneutics as based on Gambino and Pulvirenti (2019) approach to literary studies, which (...) is then followed by the theoretical and methodological issues associated with philosophy of landscape taken from the perspective of new cultural geography and of embodiment. The second part of this paper presents the theoretical and methodological considerations as regards translations of landscape descriptions and their analysis, with emphasis on the concept of the (neuro)hermeneutic circle. The paper concludes with suggestions as to further advancement within the field of translational (neuro)hermeneutics. (shrink)

This article engages in debates about the potential for aesthetics to be a positive, ethical, and moral frame for relating to the environment. Human‐environment relations are increasingly tied up with aesthetics. We problematize this trend by contending that aesthetics is an insufficient paradigm to motivate and shape environmentalism because it exceptionalizes some landscapes while devaluing others. This article uses four illustrative case studies to complicate aesthetic environmentalist frames. These case studies indicate that even when positive aesthetic qualities are deployed in (...) environmentalist advocacy, their usefulness is mitigated by a range of factors including: sensationalization, obfuscation, and further degradation. (shrink)

We argue that environmental aesthetics, and specifically the concept of aesthetic integrity, should play a central role in a public environmental philosophy designed to communicate about environmental problems in an effective manner. After developing the concept of the “aesthetic integrity” of the environment, we appeal to empirical research to show that it contributes significantly to people’s sense of place, which is, in turn, central to their well-being and motivational state. As a result, appealing to aesthetic integrity in policy contexts is (...) both strategically and morally advisable. To provide a concrete illustration of the ways in which such appeals can play a role in policy making, we examine a specific case study in which attention to aesthetic integrity contributed to blocking a proposed development. The case yields at least four lessons: (1) aesthetic integrity can be a practically effective framing device; (2) local deliberative settings are particularly conducive for addressing it; (3) it can serve as an umbrella under which multiple other issues can be brought to the fore; and (4) judgments about aesthetic integrity need not be entirely objective in order for them to play a productive role in the policy sphere. (shrink)

To be intrinsically valuable means to be valuable for its own sake. Moral philosophy is often ethically anthropocentric, meaning that it locates intrinsic value within humans. This paper rejects ethical anthropocentrism and asks, in what ways might nonhumans be intrinsically valuable? The paper answers this question with a wide-ranging survey of theories of nonhuman intrinsic value. The survey includes both moral subjects and moral objects, and both natural and artificial nonhumans. Literatures from environmental ethics, philosophy of technology, philosophy of art, (...) moral psychology, and related fields are reviewed, and gaps in these literatures are identified. Although the gaps are significant and much work remains to be done, the survey nonetheless demonstrates that those who reject ethical anthropocentrism have considerable resources available to develop their moral views. Given the many very high-stakes issues involving both natural and artificial nonhumans, and the sensitivity of these issues to how nonhumans are intrinsically valued, this is a vital project to pursue. (shrink)

The idea that nature is importantly frame-less is an entrenched dogma in much of environmental aesthetics. Although there are powerful arguments that support this position, there are also powerful arguments supporting the view that observers often - or even inevitably - frame, bound, or otherwise confine natural objects in the course of aesthetic regard. Facing these opposing arguments off against each other produces the 'framing paradox': On the one hand, frames seem to be an indispensable condition for the aesthetic experience (...) of anything whatsoever, and on the other hand the aesthetic appreciation of natural environments seems to require the dissolving or penetrating of boundaries of all sorts. To resolve this paradox, we must abandon an overly narrow conception of 'frame' that has generally been assumed throughout the debate and pay closer attention to what various framing devices (in both natural and artifactual settings) do to focus, rather than confine, aesthetic attention. Doing this enables us to make better sense of the way intelligence and imagination cooperate in carrying attention beyond perceptual phenomena. From the perspective that results, rival claims about the framability of nature can be seen as variable markers on an endless scale of aesthetic selectivity. (shrink)

The goal of this article is to deepen the concept of emerging urban mobility technology. Drawing on philosophical everyday and urban aesthetics, as well as the postphenomenological strand in the philosophy of technology, we explicate the relation between everyday aesthetic experience and urban mobility commoning. Thus, we shed light on the central role of aesthetics for providing depth to the important experiential and value-driven meaning of contemporary urban mobility. We use the example of self-driving vehicle (SDV), as potentially mundane, public, (...) dynamic, and social urban robots, for expanding the range of perspectives relevant for our relations to urban mobility technology. We present the range of existing SDV conceptualizations and contrast them with experiential and aesthetic understanding of urban mobility. In conclusion, we reflect on the potential undesired consequences from the depolitization of technological development, and potential new pathways for speculative thinking concerning urban mobility futures in responsible innovation processes. (shrink)

Unlike human beings, landscapes, cities and buildings cannot feel anything in the literal sense. They do not have nervous systems. Nevertheless, we attribute “Stimmungen” such as peacefulness and melancholy to them. On what basis? With what right? And why does it matter anyway? This paper attempts an answer to this bunch of questions. The first section clarifies the concept of “Stimmung,” by distinguishing its three major meanings, namely harmony, mood and atmosphere. Section two discusses various models of how “Stimmung” is (...) infused into our natural and artificial environment. Section three lists several ways of how we experience atmosphere, preparing the ground for the specifically aesthetic claim in section four: how, when we experience atmosphere aesthetically, we respond to it by resonating or feeling at home. (shrink)

Geologists propose the term Anthropocene to reflect the dramatic changes that humans have made to the planet. While scientists pursue the reality of our current epoch, technology and media create an increasingly spectacular narrative surrounding environmental events. I look to critiques from Guy Debord and other media theorists as well as Patrick Modiano’s In the Café of Lost Youth to outline modes of détournement and resistance to an increasingly mediated world. Contemporary environmental aesthetics must face the challenge of critiquing technological (...) immersion even while making use of these very same technologies to reveal material and affective connections between humans and the environment. (shrink)

In a recent paper, Allen Carlson moves away from a purely scientific–cognitive framework for environmental aesthetics towards a ‘combination position’ based on the ecoaesthetics theorised by Xiangzhan Cheng. Carlson argues that only an aesthetics informed by ecological knowledge can offer the correct foundations for the continued relevance of environmental aesthetics to environmental ethics. However, closer analysis of Cheng's theory of ecoaesthetics reveals a number of problems related to questions of anthropocentrism and in particular, the issue of an ethic based on (...) love. In this paper, I offer an alternative approach for the future of environmental aesthetics in the form of an intergenerational aesthetics based on Indigenous and Local Knowledge (ILK). (shrink)

This paper is about the practice of evaluating ecosystems on the basis of the cultural services they provide. My first aim is to assess the various objections that have been made to this practice. My second is to argue that when particular places are integral to people’s lives, their value cannot be adequately conceived in terms of the provision of cultural ecosystem services. It follows, I conclude, that the ecosystem services framework can provide only a very limited account of the (...) value of places. (shrink)

The article discusses installation art and its potential contribution to a transdisciplinary research practice, in which not only artistic, but also aesthetic theoretical approaches could play a central role. However, as the article shows, this firstly requires a change in perspective concerning the way we approach art. Secondly, it entails changes to a common understanding of aesthetic theory and, thereby, philosophy. A term of central significance in this context is the notion of aisthesis. The article will illustrate these thoughts through (...) the examples of Bruce Nauman, Ilya Kabakov, and Arnold Berleant. (shrink)

There are certain ethical norms that seem to be influencing our choices, both in landscape evaluations and in other sections of society. The paper will give a brief discussion of different ethical theories and give examples of how these theories are found in practical solutions in dealing with landscape in planning and conservation. Ethics are fundamental parts of what we call culture, and refer first and foremost to human action in what a given society takes to be good and evil (...) in normal circumstances. It also refers to the adequacy of ascription of value. There is no theoretical truth in ethical norms, only agreed principles of how "it ought to be". As foundations for our decisions, there are different basic principles referring to the relations between humans and nature. (shrink)

There are certain ethical norms that seem to be influencing our choices, both in landscape evaluations and in other sections of society. The paper will give a brief discussion of different ethical theories and give examples of how these theories are found in practical solutions in dealing with landscape in planning and conservation. Ethics are fundamental parts of what we call culture, and refer first and foremost to human action in what a given society takes to be good and evil (...) in normal circumstances. It also refers to the adequacy of ascription of value. There is no theoretical truth in ethical norms, only agreed principles of how "it ought to be". As foundations for our decisions, there are different basic principles referring to the relations between humans and nature. (shrink)

Are we really sure to correctly know what do we feel in front ofan artwork and to correctly verbalize it? How do we know what weappreciate and why we appreciate it? This paper deals with the problem ofintrospective opacity in aesthetics (that is, the unreliability of self-knowledge) in the light of traditional philosophical issues, but also of recentpsychological insights, according to which there are many instances ofmisleading intuition about one’s own mental processes, affective states orpreferences. Usually, it is assumed that (...) aesthetic statements are intuitivelyclear and self-evident. However, a long tradition in psychological researchhas called the idea of introspective transparency and the infallibility of self-knowledge into question (Wilson 2002). This topic has only recently beenrecognized as an interesting problem in aesthetics (Melchionne 2011, Irvin2014). In this paper I will discuss the main shortcomings in introspective self-knowledge, mostly referring to psychological findings. As a consequence, thedevelopment of a folk psychological account of aesthetic experience could beneeded, investigating how people develop intuitive and naïve theories abouttheir aesthetic reactions, taste, and feelings, distinct from a more objectiveand empirically grounded account of how judgment and preferences areactually formed in ourselves, even on a neurobiological level. However, itwill also be argued that bypassing the individual judgment and his expressedchoices in favor of allegedly more objective levels of description would notbe an innocent step to take. (shrink)

In this paper, I will examine the aesthetic implications of the theories which regard the city as an image. Essentially, I will focus on the positions of the two practitioners, Kevin Lynch and Juhani Pallasmaa, who are an urban planner and an architect respectively, in order to confront two very different approaches to the ‘image’; namely, an empirical approach and a phenomenological one. I am interested in what the city becomes when it is looked upon as an image and I (...) will reflect on the experiences of the city‑image in its various aspects. The aim of this discussion is an attempt to outline certain research areas for exploring the aesthetics of the city centred on the image, with the practitioners’ theories enabling us to widen the scope of this exploration. (shrink)

In order to develop environmental aesthetics, Berleant takes environment as an aesthetic paradigm. His understanding of the nature of environment decides the nature of his aesthetics of engagement, which emphasizes experiential continuity and rejects the separation between subject and object. Based on these ideas, he criticizes Kant’s core idea of disinterestedness in his series of books. Berleant’s environmental aesthetics has a significant impact on ecoaesthetics in China. However, Berleant’s criticism of Kant’s core idea of disinterestedness is a misunderstanding and his (...) conception of environment is not fundamentally sound. The future of ecoaesthetics is taking ecosystem not environment as a new aesthetic paradigm. (shrink)

In this paper I would like to deal with the question how environmentally engaged art can infirm Carlson's dualism between art and nature in his cognitive environmental aesthetics. I understand environmentally engaged art as a part of new tendencies in the second half of the 20th Century, when we can observe shift towards more conceptual and engaged art forms that leave the insides of galleries. This type of art projects are in opposition to Carlson's art-nature dichotomy. Equally, I would like (...) to show that science is in Carlson's theory limiting and can blocade aesthetic experience in many cases. Eventhough it may appear that science can diminish aesthetic experience, environmentally engaged artists, who often use scientific knowledge in their projects, show, that science can be also beneficial in creating aesthetic's intention. (shrink)