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Journal articles on the topic 'Ecophenomenology'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 June 2025

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1

Glazebrook, Trish. "Heidegger and Ecophenomenology." Heidegger Circle Proceedings 43 (2009): 167–85. http://dx.doi.org/10.5840/heideggercircle20094313.

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This paper is an application of Heidegger’s work to issues in sustainability and environmental justice that demonstrates the value and significance of his work beyond traditional contexts for analysis of his thinking. It argues that Heidegger prompts a constructive environmental phenomenology, which is developed around three themes: physics and teleology; dwelling in nature; and the social obligations of the sciences. Aristotle’s Physics is shown to provide Heidegger with a teleological conception of nature that promotes its intrinsic value. This analysis is used toward an environmental ethics

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2

Wood, David. "What is Ecophenomenology?" Research in Phenomenology 31, no. 1 (2001): 78–95. http://dx.doi.org/10.1163/15691640160048577.

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AbstractWhat is eco-phenomenology? This paper argues that eco-phenomenology, in which are folded both an ecological phenomenology and a phenomenological ecology, offers us a way of developing a middle ground between phenomenology and naturalism, between intentionality and causality. Our grasp of Nature is significantly altered by thinking through four strands of time's plexity - the invisibility of time, the celebration of finitude, the coordination of rhythms, and the interruption and breakdown of temporal horizons. It is also transformed by a meditation on the role of boundaries in constitut

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3

Carreras, Piero. "Rubicon Crossings: Working at the Margins of Ecotheology and Ecophenomenology." Religions 15, no. 10 (2024): 1275. http://dx.doi.org/10.3390/rel15101275.

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Trying to answer the challenges proposed by the Laudato si’ encyclical letter and its proposed “integral ecology,” this essay deals with the possible interactions between ecotheology, ecophenomenology, and cultural anthropology, outlining an interdisciplinary approach to Incarnation. In the first part, the core ideas of the aforementioned encyclical are discussed. In the second part, ecotheology is discussed as an answer to the critiques that see in Christianism a hindrance against a deeper ecological thought. The third part discusses ecophenomenology, while proposing to integrate within the d

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4

Rahmatia and Tommy Christomy. "Eco-phenomenology in the local concept of Buginese agriculture based on Kutika manuscript." E3S Web of Conferences 211 (2020): 01008. http://dx.doi.org/10.1051/e3sconf/202021101008.

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The way Bugis people adapt to nature has been contained in the book of Lontara’, which is called Kutika. Kutika’s scriptwriting background was full of philosophies and religious influences when the script was created. The philosophical calculation time shows how Buginese humans talk to nature, read signs, and treat nature as an equal element, not as an object. This philosophical triggered the writer to see it from ecophenomenology by Saras Dewi and Heidegger’s perspective. This research applies a philological approach with a critical edition method to translate the manuscript, then linking tex

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5

Javelle, Aurélie. "Apprendre à percevoir la nature." Studia Phaenomenologica 25 (2025): 245–61. https://doi.org/10.5840/studphaen20252512.

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Environmental anthropology, from which I situate this work, is connected to ecophenomenology in its aim to move beyond anthropocentrism by questioning the grounding of human–nature relations in a naturalist ontology. Phenomenology, understood as a praxis of critical reflection, appears to contribute to the evolution of human ontologies: it offers the possibility of profoundly transforming modes of being human by enabling a decentring of consciousness. This work focuses on a psycho-corporeal practice as phenomenology in action, used to challenge ontological constructs concerning nature in agr

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6

Prasetyo, Whedy. "PESAN BEDHAYA BANYU NING KALI BAGI AKUNTANSI MANAJEMEN AIR: PENDEKATAN EKOFENOMENOLOGI." EKUITAS (Jurnal Ekonomi dan Keuangan) 4, no. 1 (2020): 87–106. http://dx.doi.org/10.24034/j25485024.y2020.v4.i1.4265.

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The local wisdom of bedhaya banyu ning kali dance to express management accounting of water as the aim of this study, with the qualitative approach of ecophenomenology used. The results of this study make the added value of local wisdom in identifying, recognizing, quantifying, reporting, and guaranteeing information on water, rights and claims, and obligations to water in water accounting. The activity manifests thanks to the perfection of human life for the generosity of the soul over the gift of water as source life. Bedhaya banyu ning kali dances this time provide evidence that the continu

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7

Raffaele, Rufo. "Humans, Trees, and the Intimacy of Movement: An Encounter with Ecosomatic Practice." European Journal of Ecopsychology 8 (April 18, 2023): 88–113. https://doi.org/10.5281/zenodo.7939092.

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This essay takes the reader into a synesthetic landscape to explore the possibility of relating with trees as intimate companions of movement and becoming. David Abram’s ecophenomenology of perception is brought into dialogue with Kimerer LaMothe’s philosophy of dance and with other voices in the growing interdisciplinary field of ecosomatics. Based on the author’s inquiries as dancer-researcher, encounters with trees are staged as slow improvisational rituals of listening and attunement. In opening the senses and the imagination to the presence of trees, ecosomatic practice

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8

Prášek, Petr. "V dialogu s jinou-než-lidskou přírodou Přínos a meze Abramovy posthumanistické ekofenomenologie." Filosofický časopis 72, Mimořádné číslo 2 (2024): 72–95. https://doi.org/10.46854/fc.2024.2s.72.

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The paradox of the Anthropocene is that humankind has become the planetary superpower, and yet faces an unprecedented ecological crisis as well as other forces that it is not capable of controlling. The solution is not to be found in putting faith in technological innovations that do not yet exist, but in a completely new attitude of humanity towards itself and all non-human beings and entities: posthumanism. Nature in fact speaks with more voices than only human ones, and humans have always and are still able to listen to these other voices. However, according to ecophenomenologist David Abra

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9

Bégout, Bruce. "Philosophie de la Nature et écophénoménologie." Studia Phaenomenologica 25 (2025): 35–51. https://doi.org/10.5840/studphaen2025252.

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Contemporary ecology and phenomenology share a critical impulse to move beyond the dualism between human beings and the world. Mikel Dufrenne’s work participates in this effort by positing Nature as the originary ground preceding both subject and object. Through the human being’s affective and sensible affinity with the world, this anterior and difficult-to-conceive Nature is disclosed as the common source of both poles. Dufrenne not only theorizes this ontological background, but also sees in it the foundation for a transformation of our ethical and aesthetic relation to nature. His concept

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10

Bialer, Olga. "Husserl’s Phenomenological Heritage as a Source of Both Innovative Inspiration and Critical Evaluation for Levinas’ Ethics and Buber’s Ecophenomenology." Dialogue and Universalism 25, no. 3 (2015): 127–39. http://dx.doi.org/10.5840/du201525373.

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11

Khairin, Fibriyani, Eko Sukoharsono, Roekhudin -, Bambang -, and Hariadi -. "THE “Green” TERM AND ACCOUNTING EDUCATION." International Journal of Accounting and Business Society 28, no. 2 (2020): 1–16. http://dx.doi.org/10.21776/ub.ijabs.2020.28.2.1.

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Purpose – This paper aims to uncover the meaning of "green" through the point of view of accounting educators. Design/methodology/approach – Ecophenomenology is used as a methodology to uncover the meaning of “green” by involving three professors from several universities in Indonesia who focus on sustainability and green accounting as informants. Findings – This research shows that accounting educators provide a deeper meaning related to green, which in addition to considering the triple bottom line (3P) concept also includes values/beliefs as spiritual elements in it. "Green" is specifically

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12

Khairin, Fibriyani, Eko Sukoharsono, Roekhudin, Bambang, and Hariadi. "THE “Green” TERM AND ACCOUNTING EDUCATION." International Journal of Accounting and Business Society 28, no. 2 (2020): 1–16. http://dx.doi.org/10.21776/ub.ijabs.2020.28.2.1.

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Purpose – This paper aims to uncover the meaning of "green" through the point of view of accounting educators. Design/methodology/approach – Ecophenomenology is used as a methodology to uncover the meaning of “green” by involving three professors from several universities in Indonesia who focus on sustainability and green accounting as informants. Findings – This research shows that accounting educators provide a deeper meaning related to green, which in addition to considering the triple bottom line (3P) concept also includes values/beliefs as spiritual elements in it. "Green" is specifically

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13

Portela, Joana Abranches. "Um herbário para Florbela: raiz, cor, folha e flor da charneca alentejana." Simbiótica 9, no. 3 (2022): 11–39. http://dx.doi.org/10.47456/simbitica.v9i3.39801.

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Resumo O artigo propõe uma abordagem ecocrítica às percepções da paisagem alentejana na obra de Florbela Espanca, desviando o enfoque da voz autoral para o contexto geográfico e ecológico da paisagem exterior. Em particular, procura-se coligir, analisar e reorganizar, sob a metáfora de um Herbarium litterarium, os espécimes vegetais da charneca, para respigar a memória de um habitat natural hoje quase desaparecido do chão do Alentejo. Sugere-se uma releitura dos textos como fonte documental para a compreensão dos valores ecológicos da charneca alentejana num momento de transformação da paisage

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14

Satheesan., S. "Environmental Hermeneutics Through Music Ethnography: An Eco-Linguistic Study." International Journal of Science and Social Science Research 2, no. 3 (2024): 246–52. https://doi.org/10.5281/zenodo.14528900.

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Ecolinguistics has been emerged as one of the youngest paradigms in the areas of linguistics research since 1990. Language and ecology are intertwined with each other for the intelligibility that it created through the lives of people and their psychological, sociological, and cultural transmissions over the past centuries. Movies, novels, pastoral poetry, ecocriticism and journals, health magazines, biographical narratives etc. this sort of effects are found in the society which can be referred to as ecological healing and romantic eclairs. The reference of healing power through the term &lsq

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15

Rodrigues, Cae, and Tamires Cruz Santos Silva. "Ecomotricity of planting and caring: a decolonial and ecophenomenological pedagogical framework." MOTRICIDADES: Revista da Sociedade de Pesquisa Qualitativa em Motricidade Humana 7, no. 2 (2023): 92–104. http://dx.doi.org/10.29181/2594-6463-2023-v7-n2-p92-104.

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Ecomotricity of planting and caring: a decolonial and ecophenomenological pedagogical framework AbstractIn this paper, we aim to contribute to the conceptual, methodological, and (eco)pedagogical framework of the ecomotricity of planting and caring (EPC) as a specific development of previously formulated ecomotricity and aligned with socio-environmental aspects of food and nutritional security and agroecology. As a secondary aim, we present initial considerations for EPC praxis in different geo-epistemological contexts. We applied a bibliographical review with the dialectical method to organiz

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16

Blades, Genevieve. "Nature, bodies, and practices: walking, adventure, and ecopedagogy." MOTRICIDADES: Revista da Sociedade de Pesquisa Qualitativa em Motricidade Humana 8, no. 3 (2024): 296–312. https://doi.org/10.29181/2594-6463-2024-v8-n3-p296-312.

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Nature, bodies, and practices: walking, adventure, and ecopedagogy AbstractThis paper examines the praxis of the relationship between motricity, adventure, and education, through the empirical study of the nature of walking with/in Nature as part of outdoor education practice in southeastern Australia. Historical/cultural influences from the Anglo-North/West are evident in bushwalking (as known in Australia). In outdoor education, Nature is subordinated within these instrumental and commodified logics of practice and anthropocentric bias. To be clear, the pedagogical preferencing of these hist

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17

Payne, Phillip G., and Cae Rodrigues. "Movement and the challenge of Nature: an adventure?" MOTRICIDADES: Revista da Sociedade de Pesquisa Qualitativa em Motricidade Humana 8, no. 3 (2024): 345–65. https://doi.org/10.29181/2594-6463-2024-v8-n3-p345-365.

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Movement and the challenge of Nature: an adventure? AbstractOutdoor Education (OEd) has made limited progress over the past four decades in providing an interdisciplinary response to the collapse of ecological systems. ‘Modern’ British-North American practices of outdoor pursuits were imported unproblematically to other parts of the Global North and South and remain trapped in the early twentieth century British legacy of adventure activities and, in the 1970s, the development in USA of outdoor leadership qualifications. ‘Nature’ has been oppressively (re)designed in OEd as a challenge, a risk

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18

Meyer, Kira. "Normative implications of ecophenomenology. Towards a deep anthropo-related environmental ethics." Environmental Values, December 8, 2023. http://dx.doi.org/10.1177/09632719231174086.

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Corporeality of human beings should be taken seriously and be included in their self-understanding as the ‘nature we are ourselves’. Such an ecophenomenological account has important normative implications. Firstly, I argue that the instrumental value of nature can be particularly well justified based on an ecophenomenological approach. Secondly, sentience is inseparable from corporeality. Therefore, insofar as it is a concern of the ecophenomenological approach to take corporeality and its implications seriously, sentient beings deserve direct moral consideration. Thirdly, it can strengthen t

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19

Oblučar, Branislav. "Ekopoetika i problem mimeze ( s osvrtom na poeziju Slađana Lipovca )." Poznańskie Studia Slawistyczne 1, no. 22 (2022). http://dx.doi.org/10.14746/pss.2022.22.12.

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The article discusses the topic of poetry, poetic language and mimesis in the context of ecocritical and ecopoetic approach to the study of literature. The first part presents and discusses significant theoretical and critical insights regarding the relationship between poetic language and the environment—from ecophenomenology to insights influenced bypoststructuralism. Based on these more general observations, the second part provides an interpretation of poetry by contemporary Croatian poet Slađan Lipovec, whose poetry features prominently the themes of the natural environment.

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20

Iared, Valéria Ghisloti, Alberto Cabral Ferreira, and Lakshmi Juliane Vallim Hofstatter. "For more aesthetic experiences of nature in public primary and secondary education schools." Educar em Revista 38 (2022). http://dx.doi.org/10.1590/0104-4060.78109-t.

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ABSTRACT This theoretical essay aims to problematize the (lack of) aesthetic experiences of nature in the school curriculum and practices and to evoke possibilities of coping with that absence. We understand that, in the tangles of life, aesthetic ~ ethical ~ political2 experiences are constituent and not dissociated and that our bodies are in constant correspondence with the more than human world. We start by retrieving the main global documents and national laws that guide environmental education in schools. Based on that, we discuss the neglect of school environmental education by recent pu

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21

Gilliand, Christophe. "Experiencing Values in the Flow of Events: A Phenomenological Approach to Relational Values." Environmental Values, 2021. http://dx.doi.org/10.3197/096327121x16141642287692.

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This paper explores the notion of ‘relational values’ from a phenomenological point of view. In the first place, it stresses that in order to make full sense of relational values, we need to approach them through a relational ontology that surpasses dualistic descriptions of the world structured around the subject and the object. With this aim, the paper turns to ecophenomenology’s attempt to apprehend values from a first-person perspective embedded in the lifeworld, where our entanglement with other beings is not a theoretical construction but a palpable reality. Overall, the article’s main p

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