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Landscape and phenomenology

A fenomenologia o estudo da conscincia e dos objetos da conscincia. A reduo

fenomenolgica, "epoche", o processo pelo qual tudo que informado pelos sentidos

mudado em uma experincia de conscincia, em um fenmeno que consiste em se estar

consciente de algo. Coisas, imagens, fantasias, atos, relaes, pensamentos, eventos,

memrias, sentimentos, etc. constituem nossas experincias de conscincia.

O interesse para a Fenomenologia no o mundo que existe, mas sim o modo como oconhecimento do mundo se realiza para cada pessoamas se preocupar com o conhecimento do mundo na forma que se realiza e na viso do

mundo que o indivduo tem.

FUNDAMENTAL PHENOMENOLOGICALCATEGORIES OF GARDEN AND LANDSCAPEZGARBOVA, M.: Fundamental phenomenological categories of garden and landscape. Actauniv. agric. et silvic. Mendel. Brun., 2012, LX, No. 8, pp. 299306

this article will demonstrate that the philosophical, specifically the phenomenological and

hermeneutical approach can offer an innovative way of looking at the close relationshipbetween humans and garden or landscape environment, an innovative way for identifying andunderstanding the unique type of human-environment unitythe intimate unity in experience.The cardinal idea of this theme is that the phenomenological and hermeneutical approach mightbe used to explore the garden and landscape issues and that this new kind of exploration couldreveal a new quality of information about the garden and landscape phenomenalandscape phenomenology orphenomenology of landscape the first concept hermeneutics isthe theory that teaches how to interpret (it is a normative attempt, a paradigm of interpretation).In the second concept hermeneutics is the philosophical analysis of authentic experience,authentic phenomenon (it is almost a phenomenological attempt to reveal a pure experience,pure phenomenon) (Grondin,ibid.).In the scientific society the relation between humans and the environment has never beenthought over as a real constitutive relation. This may change when hermeneutics and

phenomenology are taken in account.Phenomenology may be introduced as a philosophical attempt to systematically interpretprimary human experiencethe only possible attitude to the world,environment, landscape and garden is human experienceitself. I am sure that there is being here oncondition that I do not search for another way ofbeing thanbeing for myself. (Merleau-Ponty in Barbaras, 2005)

Landscape and phenomenology John Wylie

Phenomenology is a branch of continental philosophy which aims to elucidate and express themeaning and nature of things in the worldof phenomenathrough a focus upon human livedexperience, perception, sensation and understanding.

Equally, phenomenology, as a tradition of thinking and understanding, is centrally preoccupiedwith questions regarding the multifarious relationshipsdistant or intimate, technical oremotionalbetween human cultures and natural worldsthe questions of landscape, in otherwords.

Phenomenology is a philosophy that, above all, stresses the importance of lived experience, ofthe human subjects ongoing immersion in the world; and that thus seeks to move away from adescription of subjectivity in terms of rational, distanced observation, towards an alternateunderstanding of human beingof what it is to be humanin terms of expressive engagementand involvement with the world. This embedded, relational and fleshed-out conception of humanexistence emerges from Heideggers (1962) foundational analyses of human being as adwelling in the world, and from Merleau-Pontys (1962) conception of the lived body, entwinedwith the world in everyday perception and movement

J.B. Jacksons conceptions were much more decisively imprinted with a phenomenologicalsensibility; this is evident in both his credo that far from being spectators of the world, we are

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participants in it (Jackson, 1997, p. 2), and in the way his studies often focused upon landscapepractices and the feeling of specific landscapes (see Cresswell, 2003).In other words, from a phenomenological standpoint, landscape is more-than-visual andmorethan- symbolic. To study landscape in this way involves attending instead to myriadeveryday embodied practices of interaction with and through landscape.For Ingold, this missing element was a sense of landscape as a lived-in world, as a material and

sensuous world of everyday rhythms, patterns and performances in which landscape and lifereciprocally shape each otherand in which, in fact, landscape and life cannot bemeaningfully separated out from one other as discrete entities. Underpinning this sense oflandscape is what Ingold calls the dwelling perspective, a phenomenological understanding ofhuman being derived from the work of Martin Heidegger. In this perspective, Ingold (2000, p.51) argues, human meaning and sense-marking arise from the relational contexts of theperceivers involvement in the world, and not from a separate exercise of mentally reflectingupon ones activities and practices. In other words, it is through our ongoing, lifelong practicesof dwelling in and with the worldincluding practices of picturing, writing etc.that ourunderstandings of ourselves and the world are shaped. And the name given to such practices ofdwelling is: landscape. Thus Ingold states that it is through being inhabited that the worldbecomes a meaningful environment (ibid., p. 173). And if the word landscape describes theeveryday project of dwelling in the world (ibid., p. 191), then it can also be defined as the world

as it is known to those who dwell therein. In summary, then: Landscape, in short, is not atotality that you or anyone else can look at, it is rather the world in which we stand And it is inthe context of this attentive involvement in landscape that the human imagination gets to work infashioning ideas about it. For the landscape, to borrow a phrase from Merleau-Ponty, is not somuch the object as the homeland of our thoughts.(Ingold, 2000, p.207, emphasis in original)In other words, the main focus of research has been upon what geographer HaydenLorimer (2005, p. 85) calls embodied acts of landscaping lived practices which shapesenses of self and world.

Memoryin terms of practices of remembering and commemorationhas long been a coreconcern of phenomenological philosophy (see Casey, 2000).

To study landscape from a phenomenological perspective involves foregrounding lived,embodied experience and perception. In part, this is a practical question of examining thevaried practices and activities wherein people and landscape mutually interact. But it is also amatter of continuing to use landscape as a venue for questioning categories such asexperience, subjectivity and perception in themselves. Landscape may be defined,phenomenologically, as the creative tension of self and world

Chapter 1 Space, Place, Landscape and Perception: Phenomenological PerspectivesIntroduction: Spatial Science to Humanized Space

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