We face a troubled relationship with the Creation. From plastics to pollution to the impacts on our climate, it cannot be argued that we live harmoniously with nature. The very concept of living harmoniously in an ecological system stands in direct conflict with our lived experience of modern conviences and technology. This troubled relationship stems not only from industrial practices or consumption patterns but from a fundamental disconnect in how we perceive and relate to the natural world. The framework of phenomenology, the philosophical study of conscious experience, offers a powerful framework for reimagining this relationship and cultivating an “ecological consciousness” (Merleau-Ponty 1968, 123).
The Embodied Experience of Nature
At the heart of this approach lies Maurice Merleau-Ponty’s concept of embodied consciousness. Our bodies are not separate from the environment but are deeply enmeshed within it. When we walk barefoot through a forest, the sensation of soil beneath our feet, the scent of pine needles, and the filtered sunlight through the leaves are not merely external stimuliāthey are part of our lived experience. This embodied understanding challenges the traditional Western view of nature as something “out there” to be observed, analyzed, and controlled. Instead, it redefines our connection to nature as one of reciprocity and participation (Merleau-Ponty 1962, 239).
Living Ecological Consciousness
The Gullah-Geechee communities of the southeastern United States provide a compelling example of this phenomenological approach in practice. Their traditional ecological knowledge demonstrates a lived understanding of environmental interconnectedness (Goodwine 1998, 31). The Gullah people’s relationship with coastal landscapes, from their sustainable fishing practices to their agricultural methods, reflects a deep awareness of natural cycles and an embodied connection to the land. Their traditional practices of root medicine, crop rotation, and seasonal harvesting exemplify a way of knowing that transcends the subject-object divide common in Western thought (Goodwine 1998, 42).
From Theory to Practice
This phenomenological perspective transforms how we might approach environmental stewardship. Instead of seeing trees merely as carbon sinks or resources to be extracted, we begin to experience them as living presences with which we share our world. This shift in consciousness carries practical implications for conservation efforts and environmental policy (Abram 2011, 45).
Consider how Gullah communities design and maintain their living spaces. Gardens aren’t merely decorative or utilitarianāthey’re spaces of cultural memory and ecological relationship. Traditional Gullah yard designs incorporate both practical and spiritual elements, creating spaces that nurture both human and non-human life. These practices offer valuable insights for modern urban planning and conservation efforts, serving as examples of how to design public spaces that foster ecological awareness and community cohesion (Goodwine 1998, 57).
Toward an Ecological Future
The development of ecological consciousness requires moving beyond the extractive mindset that sees nature as a mere resource to be managed. By recognizing our fundamental interconnection with the natural world, we open possibilities for more sustainable and harmonious ways of living (Nishida 1990, 63). The Gullah example shows us that this isn’t merely theoreticalāit’s a practical, lived reality that can inform everything from personal choices to community environmental initiatives.
Through this phenomenological approach to ecology, we can work toward a cultural transformation that emphasizes interconnectedness and care over domination and extraction. The path forward lies not in abstract environmental policies alone, but in rekindling our embodied relationship with the natural world. Ultimately, ecological consciousness means seeing ourselves as part of the web of life, capable of empathy not only toward our fellow humans but toward all forms of existence (Merleau-Ponty 1968, 149).
References (if you’d like to do some more reading on the subject!):
Abram, David. Becoming Animal: An Earthly Cosmology. New York: Pantheon Books, 2011.
Goodwine, Marquetta L. The Legacy of Ibo Landing: Gullah Roots of African American Culture. Atlanta: Clarity Press, 1998.
Merleau-Ponty, Maurice. Phenomenology of Perception. Translated by Colin Smith. London: Routledge, 1962.
Merleau-Ponty, Maurice. The Visible and the Invisible. Edited by Claude Lefort, translated by Alphonso Lingis. Evanston: Northwestern University Press, 1968.
Nishida, Kitaro. An Inquiry into the Good. Translated by Masao Abe and Christopher Ives. New Haven: Yale University Press, 1990.
