Environmental Affectivity: Aesthetics of Inhabiting
Omar Felipe Giraldo, Ingrid Fernanda Toro
Publisher
Bloomsbury Academic
Publication Date
4/18/2024
ISBN
9781350345102
Pages
174
About the Author
Questions & Answers
The book challenges the traditional Cartesian dualism of reason and affect by asserting that the body is inherently affective and sentient, and that the separation of reason and affect is a modern construct that has led to environmental degradation. It proposes an alternative framework for environmental ethics based on an epistemo-aesthetics that emphasizes the body's power, sensitivity, and the interconnectedness of all beings. This framework, grounded in the relations between sentient beings and sustained by affect, sensibility, the senses, and contact, seeks to cultivate an environmental ethics that arises from the exploration of the body's capabilities and the empathetic connection with the world's sentient beings. The book argues for a collective affective transformation, moving away from the anthropocentric view of the world and towards a more inclusive and empathetic understanding of our place within the web of life.
In the authors' concept of environmental affectivity, empathy plays a crucial role in fostering a deep connection between humans and the natural world. It goes beyond traditional human-to-human empathy by emphasizing the capacity to share emotions and experiences with non-human entities. This expanded empathy is rooted in the idea that all beings, human and non-human, are interrelated and share a common affective fabric. The authors argue that cultivating environmental empathy allows individuals to perceive the suffering and joy of the natural world, leading to a more compassionate and ethical relationship with the environment. This differs from traditional empathy, which often focuses on understanding the emotions of others within the human realm, by extending the scope of empathy to encompass the entire living world, promoting a holistic and inclusive approach to environmental ethics.
The book employs vernacular knowledge to understand environmental ethics by emphasizing the direct, embodied relationship between people and their environment. It highlights the practical, sensorial, and aesthetic understanding of the world developed by indigenous peoples, peasants, and other traditional communities. This knowledge is situated, intergenerational, and dialogic, emerging from daily interactions with the land and its inhabitants.
The aesthetic and perceptual criteria underlying this type of knowledge include:
- Proportionality: The understanding of what is appropriate for a place, focusing on harmonious relationships and balances within the ecosystem.
- Sensory Awareness: Tuning the senses to perceive the nuances of the environment, such as the sounds, smells, and visual cues that indicate health or imbalance.
- Aesthetic Judgment: Valuing beauty and harmony in the environment, which is often reflected in the aesthetic appreciation of landscapes and living spaces.
- Empathy: Recognizing the emotions and needs of other beings, including plants, animals, and the Earth itself, and responding accordingly.
- Practical Application: Using this knowledge to make decisions that promote the well-being of the community and the environment, such as sustainable agriculture practices.
The authors view aesthetics as a crucial component of environmental affectivity, emphasizing its role in shaping our emotional responses and ethical actions towards the environment. They argue that aesthetics enables us to connect with the world through our senses, fostering empathy and a deeper understanding of the living world. This connection is vital for reorganizing affective experiences in response to environmental crises.
By recovering and reinvigorating our aesthetic biases, which are naturally inclined towards life and away from destruction, the authors suggest we can cultivate a sense of proportion and beauty that aligns with the well-being of the environment. This aesthetic reorganization of affectivity helps us discern what is beneficial for the place and what is harmful, guiding our actions towards sustainability and harmony with nature. Through aesthetic interventions, such as creating spaces that facilitate sensory experiences and fostering a language that resonates with the earth, the authors propose a transformative approach to addressing environmental crises.
The book proposes to deconstruct the regime of affectivity by dismantling the power structures that create a framework for insensitive and cruel actions, such as the anthropocentric discourses that objectify nature and the language of capitalism that promotes consumption over life. It suggests territorializing environmental affectivity by fostering a collective sensitivity and empathy towards all beings, including the environment. The desire for life is central to this process, as it motivates people to resist the death drive of capitalism and to create alternative ways of living that prioritize the well-being of all life forms. By awakening to the power of the body and engaging in aesthetic practices that connect us to the living world, the book argues that we can cultivate a desire for life that will lead to a more sustainable and ethical future.