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The Environmental Uncanny: A Phenomenology of the Loss of the World

Brian Irwin

The Environmental Uncanny argues that the increasing destitution of our world is the result of a certain we have forgotten that the basis of our knowledge is not calculative reason, but our participation in the natural world. The modern built environment is exemplary of this forgetfulness, and induces an uncanniness that can help us to understand the nature of our environmental crisis. This book offers a unique interdisciplinary perspective on the global environmental crisis. Ranging from traditional phenomenology, including substantial discussion of both Merleau-Ponty and Heidegger, to philosophy of biology, to architectural and urban design theory, to landscape photography, it makes illuminating connections to paint a multifaceted picture. Tracing the root causes of dwindling biodiversity, deforestation and suburban sprawl, we can find how might we mark the path back toward a mode of rich inhabitation in a contemporary age. In charting out how it is that we are losing our world, Irwin offers a thought as to how we might regain it.

Publisher

Bloomsbury Academic

Publication Date

6/27/2024

ISBN

9781350417397

Pages

269

Categories

Social SciencesLiteratureEnvironmental Studies

Questions & Answers

The concept of 'environmental uncanny' defines the contemporary human condition as one of misalignment between self-understanding and actual existence, particularly in relation to the environment. It arises from a forgetfulness of our participation in the natural world, leading to a distorted relationship with our surroundings. This misalignment is evident in the built environment, which often disregards our connection to depths and natural rhythms, creating a sense of alienation. The uncanny condition is not just a feeling of strangeness but a fundamental aspect of human existence, as we are inherently embedded in the depths of the environment. The environmental uncanny highlights the need for a deeper ecological awareness and a more harmonious way of dwelling on Earth. It suggests that by recognizing and engaging with the uncanny margin—the space where the built environment meets the natural world—we can rediscover our participation in the depths and foster a more sustainable and meaningful relationship with our environment.

Merleau-Ponty's concept of depth is crucial for understanding human participation in the environment. Depth refers to the invisible, ungraspable layers of meaning and experience that permeate the world. It emphasizes our embodied, sensorimotor engagement with the environment, where our perceptions and actions are deeply intertwined with the world's affordances. This concept underscores that humans are not just passive observers but active participants in the world.

The environmental uncanny arises when there is a misalignment between our self-understanding and our actual participation in the environment. This misalignment occurs when we forget our participation in depth, leading to a distorted relationship with the environment. Merleau-Ponty's emphasis on depth highlights this forgetfulness, as it reveals the inherent connection between humans and the environment. By recognizing and engaging with depth, we can overcome the environmental uncanny and foster a more harmonious relationship with the world.

Heidegger's concept of uncanniness evolves from a fundamental condition of Dasein's existence in "Being and Time" to a historical and ecological concern. Initially, uncanniness is an anxiety that reveals the world's true nature, stripping it of its everyday familiarity. This anxiety, however, also leads to a search for security in the familiar, which Heidegger argues is an illusion. In his later works, uncanniness becomes more ecological, reflecting humanity's alienation from nature due to the "enframing" of the world by technology. This alienation, Heidegger suggests, is rooted in a forgetfulness of our participation in the world, leading to a distorted relationship with the environment. Despite this, Heidegger proposes that by acknowledging our uncanny condition, we can find a way back to a deeper, more authentic relationship with the world, emphasizing the importance of dwelling and letting-being. This evolution reveals that the human condition is characterized by a fundamental participation in the world, yet one that is often obscured by our forgetfulness and the technological domination of our environment.

The book's analysis suggests that the modern built environment, particularly modernist architecture and urban planning, has significant implications for our approach to architecture and urban planning. It argues that the emphasis on rational abstraction and geometric forms, as seen in modernist designs, has led to an environment that is hostile to human habitation and disconnected from the natural world. This approach, which prioritizes abstract thought over the concrete conditions of place, has resulted in a "petrification" of the environment, where human experiences are diminished and the sense of place is lost.

The book advocates for a reevaluation of architecture and urban planning that focuses on "deep inhabitation" and a participation in the depths of the world. This involves designing environments that are responsive to the body's needs, integrate with the landscape, and allow for a meaningful connection between humans and their surroundings. The implications for architecture and urban planning include:

  1. Emphasizing the embodied experience of users in design.
  2. Incorporating natural elements and respecting the landscape.
  3. Creating spaces that foster a sense of community and connection.
  4. Promoting sustainable and environmentally friendly practices.
  5. Moving away from the totalizing purview of abstract thought and embracing a more nuanced, place-based approach to design.

A phenomenological perspective on environmental loss delves into the lived experiences and perceptions of individuals within their environment. This approach reveals that ecological crisis is not just a scientific issue but deeply intertwined with human consciousness and experience. By examining how humans interact with and perceive their surroundings, we can understand the emotional and psychological impacts of environmental degradation. This understanding can guide us towards more sustainable practices by:

  1. Enhancing empathy: Phenomenology encourages us to empathize with the environment, recognizing its intrinsic value and the interconnectedness of all life. This empathy can foster a sense of responsibility and motivate individuals to protect the environment.

  2. Challenging dualistic thinking: By revealing the interdependence between humans and nature, phenomenology challenges the separation of the human and natural domains, promoting a holistic view of ecological systems.

  3. Promoting deep engagement: Phenomenology emphasizes the importance of direct experience and participation in the environment. This engagement can lead to more sustainable practices as individuals become more connected to and invested in their surroundings.

  4. Encouraging critical reflection: By exploring the ways in which humans perceive and interact with the environment, phenomenology encourages critical reflection on our actions and their ecological consequences, leading to more informed and sustainable choices.

  5. Fostering a sense of place: Phenomenology highlights the significance of place and the unique qualities of each environment. This recognition can lead to the preservation of diverse ecosystems and the development of sustainable communities that are rooted in their environments.

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