In the public sphere, much of the focus on “the environment” is concerned with discovering scientific facts and then reporting how policy can act on these facts. On its face, philosophical hermeneutics might appear to be an unrelated enterprise. But... even the facts of the sciences are given meaning by how humans interpret them. Of course this does not mean that there are no facts, or that all facts must come from scientific discourse. Rather... [it calls] for mediation—the mediation that grounds the interpretive task of connecting fact and meaning through a number of different structures and forms. (Clingerman, et al. 2013, emphasis added)[1]
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Brown, C. S. and T. Toadvine (2003). Eco-Phenomenology: Back to the Earth Itself, New York: SUNY Press.
Clingerman, F. and B. Treanor, M. Drenthen, D. Utsler (2013). Interpreting Nature: The Emerging Field of Environmental Hermeneutics, New York: Fordham University Press.
Clingerman, F. and M. Dixon (2011). Placing Nature on the Borders of Religion, Philosophy and Ethics, London: Ashgate.
Cronon, William (1992). “A Place for Stories: Nature, History, and Narrative.” Journal of American History 78 (1992): 1347–76.
Drenthen, M. and J. Keulartz (2014). Environmental Aesthetics: Crossing Divides and Breaking Ground, New York: Fordham University Press