L’humain moderne vit une transformation de son environnement et de son mode de vie qui impactent la façon dont il peut vivre des expériences de nature au quotidien. Or, ces expériences de nature sont d'une grande importance pour le bien-être et la santé des individus. Ce sont des phénomènes complexes, ancrés dans un contexte environnemental, mais aussi socio-culturel, qui reposent sur des composantes étroitement mêlées que sont les émotions, les souvenirs, les connaissances, mais aussi tous les stimuli sensoriels perçus. Parmi les sens mobilisés, l’odorat, de par son importance mémorielle et émotionnelle, semble jouer un rôle à part dans la relation que tisse l’humain à la nature. C’est à ce rôle de l’olfaction dans l’expérience de nature, à cette part olfactive de l’expérience, que s’intéresse cette thèse s’articulant autour de trois axes de recherches et de réflexion. Dans un premier chapitre, ce manuscrit aborde comment caractériser la part olfactive de l’expérience de nature d’un point de vue individuel. La réflexion de ce chapitre se base sur la mise en œuvre et l’analyse des réponses à un questionnaire articulant entre eux l’olfaction, l’identité et les usages sensoriels d’espaces de nature déclarés par les individus. Dans le deuxième chapitre, c’est la façon dont l’expérience olfactive de nature s’ancre dans un environnement et un contexte qui est abordée, et comment cet ancrage influence la façon dont l’individu vit et décrit son expérience olfactive. La réflexion de ce chapitre s’appuie sur des témoignages recueillis lors de parcours olfactifs commentés et des questionnaires in situ. Enfin, en se basant sur les résultats des études précédentes, le troisième et dernier chapitre s’intéresse à la façon dont l’expérience olfactive de nature peut avoir un rôle transformateur sur l’individu dans le cadre particulier des environnements restaurateurs. En guise de conclusion, ce manuscrit aborde des réflexions, des ouvertures théoriques et pratiques, et des applications que peuvent apporter les résultats du travail de thèse, notamment la place que le sensoriel, l’incarné et l’olfactif pourraient prendre à l’avenir dans la façon de penser et d’enrichir l’expérience de nature. / Modern humans are currently experiencing a transformation of their environment and of their way of life that are impacting the way they can experience nature in their daily life. These experiences of nature are of great importance for the well-being and health of individuals. They are complex phenomena, anchored in an environmental context, but also socio-cultural, which are based on closely intertwined components that are emotions, memories, knowledge, but also all the sensory stimuli perceived by the human body. Among the senses mobilized, the sense of smell, by its memory and emotional importance, seems to play a singular part in the relationship that weaves the human to nature. The work conducted in this thesis, articulating around three axes of research and reflection, concerns this role of the olfaction in the experience of nature. In a first chapter, we discuss how to characterize the olfactory part of the experience of nature from an individual point of view. The thought developed in this chapter is based on the implementation and the analysis of the answers from a questionnaire linking together the olfaction, the identity and the sensory uses of spaces of nature declared by the individuals. In the second chapter, we addressed how the olfactory nature experience is embedded in an environment and in context, and how this anchor influences how the individual lives and describes their olfactory experience. The reflection of this chapter is based on testimonies gathered from commented olfactory walks and in situ questionnaires. Finally, based on the results of previous studies, in the third and last chapter of this thesis, we focus on how the olfactory experience of nature can have a transformative role for the individual, and particularly in the context of restorative environment. To conclude, we discuss the theoretical and practical openings, and applications that the results of the thesis work can bring, and particularly the place that sensory, embodied and olfactory experiences might take in the future in the way of thinking and enriching experiences of nature.

[pt] Esta empreitada filosófica tem sua gênese nas discussões sobre a dualidade corpo-mente e como sua compreensão, e possível superação, poderiam influenciar positivamente o saber-fazer educacional do século XXI. Analisamos o livro Experience and Nature, de John Dewey, na sua versão original e integral a fim de destrinchar as bases para uma filosofia da mente pragmática construída pelo autor. Demonstramos como a mente e o corpo não podem ser dissociados, no que Dewey chamou de corpo-mente e que nós estendemos para corpo-mente-ambiente, devido ao princípio de continuidade que postula um contínuum físico-psicofísico-mental. A organicidade do campo mental que rege a interação indissociável entre organismo e ambiente e que não deixa de lado sentimentos, emoções e hábitos se mostrou um campo rico para os estudos em Educação; o próprio Dewey o fez em sua obra Experience and Education, a qual analisamos e mostramos como essa filosofia da mente pode trazer benefícios para o fazer-pensar educacional do século XXI. Esperamos que esta pesquisa auxilie futuros pesquisadores dos campos da Educação, Filosofia e Filosofia da Educação como uma referência importante para a compreensão das ideias expostas numa obra considerada umas das melhores dentro da tradição pragmática, mas que, até então, tem seu potencial subutilizado pelos pesquisadores brasileiros. / [en] This philosophical enterprise has its origin in the discussions of the body-mind duality and how its comprehension, and possible overcoming, could positively influence educational thinking-doing in the 21st century. We analyze the book Experience and Nature, written by John Dewey, in its original and full version in order to look into the basis for a pragmatic Philosophy of Mind built by the author. We demonstrate how mind and body cannot be dissociated, what Dewey called body-mind and we extend this to a body-mind-environment, due to the continuity principle which postulates a physical-psychophysical-mental contínuum. The organicity of the field of mind, which demands the inextricable interaction between the organism and the environment and does not set aside feelings, emotions and habits is revealed as a rich field for the study of Education; Dewey himself did the same in the book Experience and Education, which we analyze, show how the Philosophy of Mind can benefit educational doing-thinking in the 21st century. We hope this work might help future research in the field of Education, Philosophy and Philosophy of Education as an important reference for the comprehension of the ideas exhibited in a book considered one of the best among the pragmatic tradition, but which has had its potential underappreciated hitherto in Brazil.

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There is little research on the young child's experience of the natural environment. Due to the increase in urbanisation, indoor recreation and indoor schooling many young children have become isolated from the natural environment. A love for nature and a sense of wonder in nature is being lost in the hurried childhood. This loss of access to nature impacts on the child's health and wellbeing, sense of connection and environmental literacy. This research study explores how Melbourne preschool children experience and use nature through the environments provided to them in the preschool program. The main environment is naturally the preschool play yard; however, as excursions also form part of the curriculum, the child's visit to the Royal Botanic Gardens and the Ian Potter Foundation Children's Garden forms part of this experience. Six case studies of Melburnian preschool children have been developed as a means to capture and communicate the interactions of individual children. Each of the six case studies present a child or pair of children 'in the moment,' as a snap shot of ecological learning and play behaviour and are presented as six stories, which allow the child's individual character and unique experience of nature to be expressed. Issues and behaviours evident in the children's interactions are then discussed through a framework of the seven ways of interacting in nature, which emerges from the demonstrations of these children. This information was collected using research techniques in observation; structured observations using time sampling and behaviour mapping; participating in conversations with children and collecting anecdotal observations and children's artwork. The case studies provide insight into childhood interactions with the natural environment and the levels of engagement experienced by children, with nature. The six stories, alongside topical literature, form the basis for deep discussion on the observed ways of interacting with nature.

Made available in DSpace on 2018-06-18T13:27:06Z (GMT). No. of bitstreams: 0 Previous issue date: 26 / Embora a PNH indique a inserção de diretrizes humanísticas na formação do profissional de saúde, a sua presença no ensino superior ainda é muito tímida. Ainda que essencial para a boa prática médica, para muitos professores e alunos as disciplinas de humanidades são tidas como desinteressantes. Ela é abordada de forma superficial e os alunos desconhecem a abrangência significativa nas práticas de saúde. Durante muito tempo, a proximidade com o paciente era quase um imperativo para a prática da medicina. Com as mudanças culturais e sociais ocorridas ao longo do tempo houve uma transformação na medicina e prática da saúde que levaram, hoje, à discussão da necessidade de humanização na saúde. A humanização busca nas ações humanizadoras a recuperação, não somente da saúde física, mas principalmente do respeito, do direito, da generosidade, da expressão subjetiva e dos desejos das pessoas. A Humanização na saúde foi fundada no respeito à vulnerabilidade humana e na crença de que a relação do profissional e paciente está sempre sujeita a emoções que devem ser guiadas pelo sentimento de compromisso e compaixão que é indispensável no cuidar do outro. No entanto, sem a capacidade de sentir é impossível ter a capacidade de cuidar. Portanto a formação da sensibilidade é a necessidade mais importante e fundamental para o desenvolvimento de uma formação humanizadora. A presente pesquisa submetida e aprovada ao Comitê de Ética em Pesquisa da Universidade Federal de São Paulo sob Nº 48419915.3.0000.5505 e contando com 13 colaboradores profissionais da área da saúde objetivou investigar de que forma a experiência estética e reflexiva da natureza, própria das Humanidades, pode contribuir para a humanização em saúde. A pesquisa foi aplicada no Solo Sagrado de Guarapiranga, espaço pertencente à Igreja Messianica Mundial do Brasil. Para coleta dos dados, usamos técnicas advindas tanto da antropologia, no caso a observação participante como da História Oral de Vida, além de relatos redigidos pelos participantes após o termino de cada encontro. Combinando, observação participante, relatos da experiência e história oral de vida, foi possível uma visão mais ampla da experiência. A análise dos dados aconteceu à luz da Imersão/Cristalização proposta por Borkan (1999) e muito utilizada em pesquisas etnográficas. Observando as imagens que emergiram das falas, pôde-se perceber a caracterização de três grandes temas: a emoção, o impacto do primeiro momento, do primeiro contato com o Solo Sagrado; a reflexão que este impacto provoca e que leva a um despertar de si mesmos e também a uma nova consciência do outro e, finalmente, num terceiro nível, a mudança na maneira de ver o mundo lá fora. Através dos resultados obtidos podemos acreditar que a experiência estética da natureza realizada no Solo Sagrado de Guarapiranga é potencialmente humanizadora. Ela causa um afeto profundo e transformador, típico de uma “ampliação da esfera do ser”, conscientiza os participantes, principalmente no que diz respeito à suas próprias vidas, o levam a um encontrar ou, reencontrar, consigo mesmo, gerando conforme relatos, paz e equilíbrio. Desta forma estando bem consigo mesmo (utilizando a fala de um colaborador) transmitimos o bem ao nosso próximo e é possível olhar e cuidar de outras pessoas, o que para a área da saúde é fundamental. Como produto desta pesquisa desenvolvemos e apresentamos um Laboratório de Humanidades a partir da Experiência Estética da Natureza. / Although the PNH indicates the insertion of humanistic guidelines in the training of the health professional, its presence in higher education is still very timid. Although essential for good medical practice, for many teachers and students the humanities disciplines are regarded as uninteresting. It is covered superficially and students are unaware of the significant breadth of health practices. For a long time, proximity to the patient was almost imperative for the practice of medicine. With the cultural and social changes that have occurred over time, there has been a transformation in medicine and health practice that has led to the discussion of the need for humanization in health. Humanization seeks in the humanizing actions the recovery, not only of physical health, but mainly of respect, right, generosity, subjective expression and the desires of the people. Humanization in health was founded on respect for human vulnerability and on the belief that the relationship of the professional and patient is always subject to emotions that must be guided by the feeling of commitment and compassion that is indispensable in caring for the other. However, without the ability to feel it is impossible to have the ability to care. Therefore the formation of sensitivity is the most important and fundamental need for the development of humanizing training. The present research submitted and approved to the Research Ethics Committee of the Federal University of São Paulo under No. 48419915.3.0000.5505 and counting on 13 professional health professionals aimed to investigate how the aesthetic and reflective experience of nature, Can contribute to humanization in health. The research was applied in the Sacred Ground of Guarapiranga, a space belonging to the World Messianic Church of Brazil. In order to collect the data, we used techniques from both anthropology, in this case participant observation and Oral History of Life, as well as reports written by participants after the end of each meeting. By combining, participant observation, experience reports and oral history of life, a broader view of the experience was possible The analysis of the data happened in the light of the Immersion / Crystallization proposed by Borkan (1999) and much used in ethnographic researches. Observing the images that emerged from the speeches, one could perceive the characterization of three great themes: the emotion, the impact of the first moment, the first contact with the Sacred Ground; The reflection that this impact causes and that leads to an awakening of themselves and also to a new awareness of the other, and finally, on a third level, the change in the way of seeing the world out there. Through the obtained results we can believe that the aesthetic experience of the nature realized in the Sacred Ground of Guarapiranga is potentially humanizing. It causes a profound and transforming affection, typical of an "enlargement of the sphere of being," makes the participants aware, especially in regard to their own lives, lead to a find or to find, generating according to reports, peace and balance. In this way, being good with oneself (using a collaborator's speech) we transmit the good to our neighbor and it is possible to look and care for other people, which for the health area is fundamental. As a product of this research we have developed and presented a Laboratory of Humanities based on the Aesthetic Experience of Nature.