Environmental Aesthetics as a Structural Part of Environmental Philosophy

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Environmental Aesthetics as a Structural Part of Environmental Philosophy

Andrii Tsarenok

Doctor of Philosophical Sciences, Associate Professor, T.H. Shevchenko National University “Chernihiv Colehium” (Chernihiv, Ukraine)

Olha Smolina

Doctor of Cultural Studies, Professor, Volodymyr Dahl East Ukrainian National University

(Kyiv, Ukraine)

This study delves into the basic principles of understanding the environment from both philosophical and aesthetic perspectives. The theoretical aspect of the topic is explored and a scientific approach to solving current environmental problems is discussed. To achieve this, philosophical approaches to holistic existence are necessary, which include environmental logic, environmental ethics, and environmental aesthetics. Environmental ethics is traditionally focused on the problem of how a moral person should treat the environment, but in this study, we also consider the theory of rational knowledge and the rational factor of the environment. Ecological aesthetics is defined as the study ofnature and its perception from a general theoretical point ofview, as well as sensory-emotional cognition/activity and creative imagination. This specific aesthetic theory includes two dimensions - the aesthetics of society and the environment interaction and aesthetics of environmental narrative. The theory serves cognitive, educational, cultural- creative, and environmental functions.

Keywords: environmental philosophy, aesthetics, environmental aesthetics, environmental protection, nature, aesthetosphere, beauty, cognition, sensations, emotions, imagination.

Introduction

environmental aesthetics cognition

The actual and global problem of environmental protection requires working out a well-grounded and complex approach. Only specialists in ecology, biology, chemistry, physics, meteorology, and other sciences like these must be involved in seeking knowledge on how to make the interaction between humanity and nature correct, effective, and, of course, safe enough. Considering personal and social mentality (beliefs, ideas, mood, usual desires, psychological inclinations, etc.) makes the problem analysis much more successful. Moreover, it presents quite a necessary step in understanding both the material and spiritual things connected with the environment past, present, and future. Intellectual efforts of theologians, psychologists, historians, culturologists, archeologists, and philosophers should be united correctly and focused on the question of humanity wanting to find the optimal way of dealing with natural beings that surround us. A scientific approach to nature needs a proper and effective philosophical approach to the whole being in particular: “Science without philosophy tends to the continuous fragmentation, to the loss of integrity..(Bazaluk, 2022: 7), - underlines modern thinker Oleg Bazaluk.

Ecological research must rise to the level of environmental philosophy and pass to interdisciplinary research. It will ensure movement towards the necessary integrity of our knowledge and understanding of the mechanisms, dangers, and truly successful practices of interaction between humans and the natural environment. The destruction of nature leads to the destruction of man. The opposite is also true: a person who is “split” internally, devoid of ethical and aesthetic ideas, acts, as a rule, destructively about nature.

Technological progress has not only positive aspects. Among its negative consequences about nature, for example, are significantly more frequent environmental disasters and humans - an increased level of stress factors leading to mental disorders.

The cause of human ignorance, strict pragmatism, lots of immorality ratio, and the technical advantages we possess turn into sorrowful disadvantages - factors of the negative intensive global changes in our imperfect world. Hence, humanity is in real need of ideas, preventing us from such changes; in particular, it is in real need of a dignified environmental philosophy.

Environmental Philosophy

Environmental philosophy can be treated as a branch of theoretical knowledge that explores the interconnections between personal, social, and natural beings.

These interconnections are noticeable as a contact between conscious and non-conscious realities. On the one hand, human consciousness is impacted by surrounding nature (the sphere of material objects and live creatures, which possess various instincts). On the other, - human consciousness influences the existence of the latter. By researching nature, our mind uses resources to make peoples' lives more stable, comfortable, safe, and long-lasting. Our mind must admit it is not perfect, its activity often appears to be in some “vicious circle” or “ridiculous cycle”. Humanity gets a lot of energy and should spend it on overcoming different negative effects of such getting.

Thus, according to a report (2020) by the European Environment Agency (EEA), every eighth case of premature death in the countries of the European Union is associated with air pollution, noise, poor water quality, and the influence of chemicals (Tackling pollution). The rate of deaths caused by these factors in Norway and Iceland is 9%, in Albania, it reaches 23%, in Bosnia and Herzegovina - 27%. In the EU, Romania has the highest rate - 19%.

“Among the various side effects caused by the harsh modern homo Faber on the Environment (pollution, effects on human health, etc.), it is now evident that the Beauty of Nature has been destroyed, mainly for reasons related to economic profit” (Tsekos & Petsiou, 2018).

Our pragmatic intentions present a great power indeed. However, humanity must limit and moderate them, considering both material and spiritual benefits. Imparting correct information plays an important part in our lives and activities. “Bare” education of specialists (e.g., modern technology specialists) really may become a factor of deep mental crisis, provoking the environmental one. “Creation of the so-called “technical intelligence” who have professional knowledge and skills connected with modern technological achievements, and who are also sensitive to non-material values, such as beauty, ethics, arts, etc., turned out to be quite a challenge” - underlines contemporary scientist (Jakubiak, 2016: 61).

Such a position, firstly, contradicts the universal moral attitude regarding the relationship between freedom and responsibility, and secondly, obviously, will not contribute to a responsible attitude towards nature. The “network person” is simply indifferent to everything outside the virtual. Virtualization increases the amount of people, who are not interested in reality and communication “in real life” without the mediation of gadgets (such contacts can cause discomfort, fear, uncertainty, and a desire to avoid them in the future). Immersed in a virtual existence, an atomized “network person” who, due to the lack of live communication, has almost lost the ability to empathize and the skills to read emotions from the face of someone like himself, is unlikely to care about the state of natural objects and their preservation and enhancement (Smolina, 2021)

It is the environmental philosophy that should be regarded as one of the effective responses to such a challenge.

The core components of this branch of philosophical knowledge must be environmental ethics and environmental logic among them surely.

“Environmental ethics exists because many people today question practices associated with progress,” maintains Peter S. Wenz (Wenz, 2001: 2). In our opinion, well-established environmental ethics focuses on how a moral person should deal with nature surrounding him. Due to this sphere of philosophy, we can reach the desirable golden mean in our attitude towards the environment. Firstly it prevents people - possessors of mind - from the excessive veneration or even deifying of the natural - mindless a priori of the unconscious - being. As is known, ethics is a regulation in the field of subject-subject relations. Environmental ethics, as part of environmental philosophy, allows us to avoid hylozoism and animism to respect the right of nature and the living beings that inhabit it to their way of life.

At the same time, environmental ethics contains an idea of value and respect for the natural environment despite its traditionally understood inanimate nature. It sets people up for a responsible attitude towards nature. Philosophical grounding of the corresponding moral norms makes us rethink our usage of nature thoroughly. Humanity is sometimes forced to harm natural beings, resorting to absolutely violent means (for example, to vivisection, which cannot but scare anyone who likes animals. Of course, we may agree to risky experiments on funny dogs, parrots, or guinea pigs. However, we do not mean our beloved ones in moments of such choice). The ethical doctrine calls us to be as kind and merciful as possible when we are up to some strict measures. Moreover, it holds back human pragmatic orientation, reminding the duties of a moral person constantly.

There are plenty of urgent ethical problems. These very problems demand quick, distinct, and, of course, correct answers in our modernity. For example, “current agricultural practices in the United States, encouraged by world trade in food, may leave future generations of

Americans unable to grow enough to feed themselves. Do we owe anything to these future people? What about poor people alive at this time? Worldwide, the human population continues to increase, while over 800 million people are already starving or malnourished. Can we, should we, help them? If so, how can we help them without degrading the environment? Many species of nonhuman animals are in danger of extinction due primarily to human activity. Do we have any obligations to nonhuman beings?” - such a list just of some thought-provoking questions for environmental ethics one can find in Peter S. Welz's research “Environmental Ethics Today” (Wenz, 2001: 2).

In the European scientific tradition, we usually separate ethics from natural science. Within the framework of environmental philosophy, the interaction of science with ethics is possible. It is already happening in practice, which is not only a step beyond the once-standard scientific tasks (Joseph E. Brenner) but also gives hope for a possible successful solution to environmental problems in the future.

In terms of environmental philosophy, the second component is environmental logic. It is considered the most general theory of rationality as it pertains to environmental existence. This branch of philosophy helps to clarify and improve the process of rationally comprehending nature. Unlike classical logic, which focuses on consistent thinking, environmental logic provides insight into the optimal way to obtain knowledge about the environment through our thinking process.

Environmental logic is a part of noology, which explores how our mind`s activity influences nature`s life. The human “noosphere” coexists and interacts with the environment sphere as a dominant phenomenon. Unfortunately, this dominance doesn`t always lead to harmony between people and nature. Nonetheless, environmental logic helps to renew and strengthen this harmony by inventing and grounding reasonable projects of the noospheric factor activity. Roxane-Grimaud notes that much of our technological and scientific development has lacked an eco-logic, a conceptual structure that would connect every question to a network of relevant issues, even if the relevance is not readily apparent to us.

One of the crucial roles of ecological logic is to foster the necessary ways of thinking that can help us re-evaluate the relationship between humanity and nature, as well as the connections between individuals, communities, nature, culture, and civilization. This can lead to positive changes in how people lead their lives and organize their societies (Joseph E. Brenner).

However, it`s important to note that intelligence is not the sole means of comprehending the world. We point out not only human noosphere but human aesthetosphere (this term derives from the Greek “oac0nai<;” - “sense”, “sense perception”; it has been used and popularized by such philosophers as Serhii Vasylenko, Moisej Kagan, Nina Levchenko, Anjelika Pryhornyts'ka, Volodymyr Lychkovakh, Andrii (Andrey) Tsarenok and others). Homo sapiens appears to be homo aesthetics as well, and this circumstance should be also taken into consideration by those scientists, who explore the interaction between humanity and nature.

Homo aestheticus & Surrounding Nature

The environment plays a crucial role in our emotional life, which is why environmental philosophy cannot ignore it. Natural phenomena, often admired for their beauty, should not be underestimated as they can influence our choices, lives, and history. Humanity often values things, whether man-made or not, that appeal to our sensitivity. For instance, historical studies demonstrate that picturesque locations can become famous political and cultural centers, as was the case with Byzantium. The city`s advantageous geographical position and beauty were appreciated by Roman Emperor St. Constantine I, leading to the establishment of Nova Roma - Constantinople, the capital of the Byzantine Empire.

Aesthetics of nature are incredibly diverse and rich, offering an array of aesthetic experiences to humans. However, unlike art forms that create lasting harmony, aesthetics of nature elevate, purify, and enlighten. By being aware of the sensory qualities that come with exposure to nature and the enjoyment they bring, we enrich ourselves. It`s important to note that we cannot fully appreciate or experience aesthetic pleasure when looking at a picture of a beautiful landscape if we have not had an empirical experience of the aesthetic feelings generated by looking at a landscape in nature. It means that communication with nature is vital to experiencing aesthetic appreciation. Often, natural beauty is used as a measure or a criterion of human-made beauty or the results of human activity. Keiko Makino argues that urban environments are considered aesthetically pleasing when they resemble natural environments.

At the same time Emily Brady, and Jonathan Prior claim: “Although environmental aesthetics has emerged as an important subfield, aesthetics remains dominated by discussions of the arts”.

Besides, it is necessary to mention that “the environment is a complex and interconnected system, a web and a continuum, dynamic and ever-changing” (Arvill, 1976: 271). Its well- ordered structure can enjoy our senses, and its dynamism can produce an anti-boring effect on contemplators, at least for a certain period.

The human asthenosphere is regarded as a sphere of a person`s sensations, emotions, and feelings, activities influence different human acts concerning natural beings significantly. This interesting illustration of the fact can be found in Eugene C. Hargrove's work “Foundations of Environmental Ethics”. Making an excursion into the history of the Western garden culture, this American philosopher pays attention to the role of human likes in its development - in the transition from formal gardens to nonformal ones, “Nonformal gardens became popular at the same time that horticultural societies began to be organized in Europe and America. These societies sent agents to all parts of the world to bring back seeds and plants. The landscape garden naturally became the showplace for these botanical exhibits, and the introduction of these new plants into them produced a more relaxed attitude toward nature by forcing garden enthusiasts to accept new and wilder standards of beauty... Since each plant was an emissary, so to speak, from some mysterious and bizarre corner of the Earth, the thoughts of the garden enthusiast inevitably turned to the contemplation of the natural and alien environment. In this way, an interest in wilderness areas arose that helped prepare the way for their direct appreciation later, both scientifically and aesthetically” (Hargrove, 1989: 82-83).

“Both scientifically and aesthetically” (and, of course, ethically) good standards of environmental protection have been prepared for their further implementation. Experience of nature`s emotion-provoking peculiarities can help us to realize the importance and necessity of a well-planned preservation policy better and deeper. Wild nature “reminds us” about its right to be, appealing to our reason and feelings. “To many people the overwhelming importance of wildlife lies in its aesthetic. values” (Arvill, 1976: 169): disappearing of some species or distortion of some landscapes would be considered a kind of psycho-emotional trauma, painful and harmful for a person, who wants to enjoy natural beauty and harmony.

Today, environmental resources are recognized as an integral part of national and global wealth. Preserving and enhancing natural beauty has become an important aspect of state policy. This trend is gaining popularity worldwide. In economically developed countries, government ecological projects have a noticeable aesthetic dimension. For example, the multifaceted nature of Canadian environmental politics reflects the country`s reliance on natural resources to maintain a high standard of living, while also valuing the beauty of the landscape as a key aspect of its national identity (Toner, 2002: 71). In our view, while natural beauty is important, it cannot be considered the central feature of national identity. (here we can add Canada, Norway and Finland as examples.) but, at the same, absolute ignoring of it is erroneous, impermissible, and, we would dare to say, criminal.

Someone may argue that the beauty of surrounding nature has nothing or too little to do with the utilitarian needs of people. Neither an amazing waterfall nor a charming quokka's smile can produce as much energy as an atomic station, though its functioning puts it at more or less risk to humanity. Such provocative theories - we hope, just hypothetical ones - can be disproved successfully with some classical statements. Among them is the following: lack or total absence of beauty in the sensual surrounding world would spoil the psychological health of that very Homo aestheticus seriously. (By the way, as we know well enough, natural sights - non-moving and moving - attract tourists, hence, they can perform practical functions).

And what about the nature sights, which the cause of their rarity or geographical distance or even isolation may remain completely unseen for a vast majority of potential contemplators? Would it be correct to refuse protection for them?

Seeking for the answer to this new provocative question, we must reasonably take into consideration the aesthetical needs of those people, who have an opportunity to contemplate such sights yet. The quantity of them may be impressive in no way, but still, their right to enjoy natural (probably, “virgin”) beauty should be a subject of our reflection for sure.

Environmental Aesthetics: Subject, Structure & Significance

There is a question on how to interpret environmental aesthetics as a branch of environmental philosophy. However, the interpretation of the philosophical science called “aesthetics” is connected with some tangible problems for experts. Therefore, scientists who wish to consider the question of what environmental aesthetics is must clarify their position regarding aesthetics itself. There are numerous definitions of the term “aesthetics,” reflecting a different understanding of its subject matter and tasks. Some of the definitions worth mentioning include:

a) Aesthetics is the doctrine of the aesthetical comprehension of reality

Such an interesting enough definition shouldn't be regarded as successful yet. As researchers (e.g. Boris Luk'janov) underline, one cannot define some unknown term using the same unknown term. Moreover, the word combination “aesthetical comprehension” may be interpreted in different ways.

b) Aesthetics is the philosophy of beauty

This popular definition has some essential ground, but a thorough exploration of the matter proves that it is not a catchall. The subject of the aesthetical discourse “should not be mentioned in so “reduced” way, for it is much wider: not only the beautiful phenomena, in reality, draw the interest of aesthetics” (Tsarenok, 2017: 162). For example, something ugly, frightening, terrible, sad, merry, exalted, etc. habitually are included in the sphere of aesthetics' subject as well.

c) Aesthetics is the philosophy of the fine arts

It`s no secret that the fine arts - like architecture, painting, music, sculpture, or literature - have always been the primary focus of those studying aesthetics. This definition of aesthetics is used quite frequently when trying to understand and explain the essence of the aesthetical theory. However, the more we study different doctrines interpreted as aesthetical ones, the more we come to realize that it`s not just the fine arts that should be considered as an aesthetic subject matter. A thorough exploration reveals that the potential we identify as “artistic” is used in different spheres of our daily lives.

d) Aesthetics is the philosophy of expression and expressiveness

The corresponding interpretations have already become popular enough in the philosophical thought of the 20^th - beginning of the 21^st centuries (see the works on aesthetics by Benedetto Croce, Robin George Collingwood, Aleksey Losev, Volodymyr Lychkovach). From such a point of view, aesthetics tries “to understand the process and results of expression of definite senses, ideas, feelings, psychoemotional states, etc. The products of such procedure possess different quality: they may be not only beautiful but also ugly, disgusting, horrible and so on” (Tsarenok, 2017: 162). (Surely, the fine arts present a good example of such expression). But, of course, expression and expressiveness must be considered as elements of the complex aesthetics subject only: otherwise, we have to rename aesthetics as expressiology.

e) Aesthetics is a science of sensory cognition

The corresponding interpretations have already become popular enough in the philosophical thought of the 20^th - beginning of the 21^st centuries (see the works on aesthetics by Benedetto Croce, Robin George Collingwood, Aleksey Losev, Volodymyr Lychkovach). From this point of view, aesthetics tries “to understand the process and results of expression of definite senses, ideas, feelings, psychoemotional states, etc. The products of such procedure possess different quality: they may not be just beautiful but also ugly, disgusting, horrible and so on” (Tsarenok, 2017: 162). (Surely, the fine arts presents a vivid example of such expression). But, of course, expression and expressiveness must be considered just as elements of the complex aesthetics subject. Otherwise, we have to rename aesthetics to expressiology.

Here we have finally called to remembrance the initial definition of the term “aesthetics”, proposed by its “father” - German philosopher of the 18^th century Alexander Hotlib Baumgarten. In his opinion, “while such philosophical doctrine as logics explores the intellectual processes, human thinking, its forms and laws, aesthetics appears to be a kind of supplement to the logical quest” (Tsarenok, 2017: 162), “the younger sister” of the logic, scientia cognition is sensitivae. According to Baumgarten, sensations, emotions, and feelings (and even imagination, image memory, etc.) constitute the subject matter of aesthetics and reality, which provokes such a reaction to itself.

Considering and developing this theoretical position, we can define sensory, emotional (in the broad sense of this word), and imaginational activity as the aesthetical discourse subjects. Someone may argue that among emotions, just the so-called “aesthetic” one should be admitted as a part of aesthetics sphere of interest. However, as Charles W. Valentine states, “there is no unique emotion which we can label the aesthetic emotion” (Valentine, 1962: 9). This point of view, supported by the authors of the article, provides us with a possibility to expand the subject of aesthetics, increasing its significance consequently.

Using all the abovementioned interpretations of aesthetics as a branch of knowledge and the original (Baumgarten's) one especially, we get a general notion of environmental aesthetics, and we should reflect on a corresponding definition of this doctrine and of its subject.

Thus, environmental aesthetics is defined as the most general theory of the sense, emotion, and imagination activity connected with surrounding nature in one way or another.

In addition, Auer R. Matthew examines the relationship between environmental aesthetics and ethics (Auer, 2019).

We can distinguish two structural parts of environmental aesthetics.

The first one is aesthetics of the interaction between humanity and nature. This theoretical component must explore 1) how the environment influences human senses, feelings, mood, etc., and 2) how human sensations, emotions, and imagination influence the environment.

The second one presents aesthetics of the ecological narrative. Its task is to study the role of human sensory, emotional, and imaginational activity in the complex process of the creation of science, popular science, and, of course, artistic works (paintings, films, sculptures, and so on), devoted to the actual problems of the environment existence and the environmental protection.

At last, it is necessary to say some words about the significance of environmental aesthetics. We could point out the following interconnected functions of this sphere of philosophical knowledge:

a) Cognitive

Environmental aesthetics develops a strategy of cognition of the ecological narrative and the surrounding nature being with the usage of its specific means (aesthetical notions and categories, theory of the emotional reaction to the outer world reality, understanding of the creative process peculiarities, etc.).

b) Informative

Environmental aesthetics plays a crucial role in communicating important ecological information effectively. This philosophical doctrine enhances the dissemination and popularization of worthy ecological ideas through various means like scientific, popular scientific, and artistic methods. It involves simplifying complex concepts and making information interesting and attractive to people belonging to different age groups, social statuses, etc.

c) Culture-creative

Understanding the ecological narrative is necessary for the effective and dignified development of environmental aesthetics. This knowledge can be used to foster the development of the ecological narrative as a part of our culture.

d) Educative

Besides developing the ecological narrative, this branch of philosophy helps to bring both children and adults and to improve personal and social-ecological culture (sense of responsibility for surrounding nature`s existence, measured love of the environment, desire and ability to maintain and protect it, etc.).

e) Nature-protective

As mentioned before, environmental aesthetics contributes to human desire and ability to protect nature`s development. The ecological narrative led by the aesthetical theory becomes much more attractive, influential, and effective: its call, plea, or even lament provokes compiling feelings and thoughts.

Conclusions

Finally, the following conclusions should be made:

1. To effectively address the environmental issues of our time, it is necessary to take a holistic and integrated approach. This involves bringing together various scientific disciplines that deal with these problems, while also considering the ideological, theoretical, and spiritual factors that contribute to them. This is where environmental philosophy comes into play - as a means of developing a comprehensive framework that can guide us toward sustainable solutions.

2. The development of environmental philosophy, which studies the interconnections between society and nature, has made it necessary to consider its structure. Among its key components, environmental ethics and environmental logic are essential. While environmental ethics traditionally focuses on how a moral person should deal with the environment, environmental logic is considered a theory that deals with both the rational understanding and the rational existence of the environment.

3. Attentive and conscientious researchers cannot but emphasize the crucial role of sensations, emotions, and feelings in the comprehension surrounding nature. Moreover, the corresponding qualities of homo sapiens, who appears to be homo aestheticus as well, present an essential factor of the nature being. Considering these facts, we must admit the absolute necessity of the specific sphere of philosophical knowledge - environmental aesthetics that would explore human sensory and emotional activity that determines human attitude to the environment.

4. Making use of some different notions of the aesthetical discourse, which one finds in the history of philosophical thought, we can define environmental aesthetics as the general theory of the sense, emotion, and even imagination activity, which is influenced by surrounding nature and, in its turn, influences this very sphere of being. Such a specific aesthetical theory includes two dimensions - aesthetics of the ecological narrative and the aesthetics of the interaction between society and the environment - and performs cognitive, informative, culture-creative, educative, and nature-protective functions.

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