“...the real is coherent and probable because it is real, not real because it is coherent...” ― Maurice Merleau-Ponty
"This monograph explores Phenomenology in Flight as both a conceptual and practical framework in the photography of South African photographer Vernon Chalmers. Known primarily for his birds-in-flight imagery, Chalmers has articulated through his practice and reflections a profound engagement with perception, temporality, embodiment, and relational being. This work positions Chalmers within the broader philosophical lineage of phenomenology - from Husserl’s intentionality to Merleau-Ponty’s embodiment and Heidegger’s disclosure - while examining how his photographic approach renders these ideas visible. Through an analysis of his texts (Existential Birds in Flight Photography, Colour, Presence, and the Photographic Breath, and The Returning Flights of a Peregrine Falcon), the treatise argues that Chalmers’s photography enacts a living phenomenology: one that unites seeing, being, and technology into a reflective field of existential presence.
1. Introduction and Motivation
Phenomenology, at its core, is the philosophical study of how things appear to consciousness. Photography, by contrast, is the technological act of capturing how things appear. Between these poles - of consciousness and capture - lies the possibility of a phenomenology of photography. Vernon Chalmers’s photographic practice occupies precisely this intersection. His sustained attention to birds in flight, his reflective writings, and his devotion to the lived experience of photographing have cultivated a body of work that invites philosophical engagement.
Chalmers’s recurring subjects - seabirds, falcons, and gulls moving through coastal air - become vehicles for exploring temporality, presence, and freedom. His project Phenomenology in Flight (a conceptual term synthesizing his approach) captures the ambiguity of perception: the interplay between fleeting motion and fixed frame, subject and perceiver, finitude and transcendence. This study seeks to unfold how Chalmers’s photography not only illustrates but performs phenomenological thinking in visual form.
2. Phenomenology: Philosophical Foundations
Edmund Husserl (1931/2012) inaugurated phenomenology as the rigorous description of experience “as it gives itself” (zu den Sachen selbst). Through the epoché, one suspends habitual assumptions to attend to the structures of consciousness and the intentional correlation between subject (noesis) and object (noema) (Smith, 2003). Husserl’s idea of the lifeworld (Lebenswelt) - the pre-reflective ground of meaning—frames all perception as lived rather than theoretical.
Martin Heidegger (1927/1962) reoriented phenomenology toward ontology. For Heidegger, the question was not merely how phenomena appear but what it means to be. His concept of being-in-the-world emphasizes that Dasein (human existence) is always situated, temporal, and relational. Perception is never detached observation but engagement within a meaningful horizon.
Maurice Merleau-Ponty (1945/2012) further radicalized this turn by asserting the primacy of embodiment. The perceiving subject is not a disembodied intellect but a sensing body - the body as a “vehicle of being in the world.” Vision, for Merleau-Ponty, is not a neutral act but an intertwining of the seer and the seen, an exchange of what he calls “the flesh of the world” (1968).
Phenomenology thus provides three central insights relevant to Chalmers’s work: (1) perception is intentional and directed; (2) the subject is embodied and situated; and (3) being is disclosed through relational experience. Photography, when practiced reflectively, can become a site where these insights are made visible.
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Yellow-Billed Duck in Flight : Above the Diep River, Woodbridge Island |
3. Photography and PhenomenologyThe relationship between phenomenology and photography has long been a topic of aesthetic theory. Roland Barthes (1981) viewed photography as a paradoxical medium that joins presence and absence: each image declares “this has been.” His notion of the punctum - the detail that “pricks” the viewer - evokes the phenomenological moment where perception pierces intentionality, awakening the consciousness of temporality.
Susan Sontag (1977) argued that photography simultaneously participates in and distances us from experience. The act of photographing may anesthetize presence even as it preserves it. Vilém Flusser (2000) conceptualized the camera as an apparatus - a mediating device with its own program that structures how the world is seen.
Phenomenological approaches to photography (Walden, 2019; Batchen, 2004) emphasize how the photograph can disclose rather than merely represent. It does not replicate vision but transforms it, revealing the structure of experience itself. Chalmers’s work exemplifies this disclosure: his camera functions as both perceptual extension and existential mirror.
Birds in Flight with Canon EOS 7D Mark II
4. Vernon Chalmers’s Photographic Oeuvre
Born in South Africa, Vernon Chalmers is an educator, writer, and photographer known for his expertise in Canon camera systems and his passion for coastal wildlife. Yet his writings go far beyond technique. In essays such as Existential Birds in Flight Photography (Chalmers, 2025a), Colour, Presence, and the Photographic Breath (Chalmers, 2025b), and The Returning Flights of a Peregrine Falcon (Chalmers, 2025c), he articulates a reflective, philosophical dimension of photography.
He frames his birds-in-flight practice as a “search for presence within motion,” emphasizing patience, attention, and existential humility. His images are minimalistic - often featuring a solitary bird suspended in vast sky - suggesting both solitude and communion. The camera becomes an instrument of meditation rather than conquest.
Chalmers’s style also resists the sensationalism typical of wildlife imagery. Instead of dramatizing power or predation, he seeks quiet phenomenological intensity: the perceptual resonance of a wing’s arc, the luminous threshold of dawn, or the horizon dissolving into reflection.
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Common Starling in Flight : Above Woodbridge Island |
5. Temporality, Motion, and the Photographic Fragment
At the heart of Phenomenology in Flight lies the paradox of time. To photograph flight is to arrest movement, to convert dynamic continuity into a frozen instant. Yet Chalmers’s photographs - precisely through their stillness - gesture toward movement’s persistence beyond the frame.
This temporal depth mirrors Husserl’s structure of internal time-consciousness, where each moment is constituted by retention (the just-past), primal impression (the now), and protention (the anticipated) (Husserl, 1931/2012). The captured moment thus contains traces of before and after, embodying what Barthes (1981) called “the return of the dead.”
Chalmers himself writes that each frame “holds a breath of time - neither entirely past nor present” (Chalmers, 2025b). His choice of high shutter speeds paradoxically enhances temporality rather than erasing it: the crispness of feathers mid-beat invites reflection on what movement is - the tension between continuity and stillness.
Phenomenologically, the photograph becomes a temporal index, disclosing how being manifests through time. The bird in flight embodies being-toward-future (Heidegger, 1927/1962), yet the image grounds it in the stillness of being-as-past. The viewer stands in the paradoxical convergence of these modes.
6. Attention, Presence, and the Ethics of Seeing
Chalmers’s approach to wildlife photography is defined by attention rather than pursuit. He describes hours of observation before pressing the shutter - watching light shift, wind rise, and avian behavior unfold (Chalmers, 2025a). This patient attention corresponds to Husserl’s epoché: a bracketing of distractions to let phenomena show themselves.
Merleau-Ponty (1945/2012) argued that perception is an act of faith in the world’s visibility, a letting-be of appearances. Chalmers’s attention is likewise an ethical stance: the bird is not an object but a fellow presence. The photograph is not possession but participation.
In his writings, Chalmers speaks of a “reciprocity of perception,” suggesting that the act of photographing becomes a dialogue between human and non-human being. This relational seeing aligns with eco-phenomenological thought (Abram, 1996; Ingold, 2011), which regards perception as a mutual openness between organism and environment.
By cultivating stillness and empathy, Chalmers enacts what Emmanuel Levinas (1969) might call an ethics of the face - a recognition of otherness that precedes cognition. The bird, even when distant, addresses the photographer through its mere existence.
Birds in Flight with Canon EOS 6D Mark II
7. The Camera as Instrument of Phenomenological Mediation
Chalmers’s technical mastery of autofocus systems and exposure dynamics is well documented, yet his reflections reinterpret these not as control mechanisms but as instruments of attunement. The camera mediates between body and world, extending perception.
Flusser (2000) viewed the apparatus as potentially alienating, reducing the photographer to a functionary within a programmed system. Chalmers resists this determinism: he treats the camera as co-being, part of a lived circuit of perception. The camera’s sensor becomes akin to the eye’s retina, the shutter to a heartbeat - a rhythmic interface between worlds.
Heidegger’s (1954/1977) warning against technology’s enframing (Gestell)—its tendency to reduce beings to resources - is addressed in Chalmers’s practice. Rather than objectifying, he uses the camera to let beings show themselves. He writes that photography should “serve being, not consume it” (Chalmers, 2025a).
The act of aligning focus points with a moving bird requires bodily synchronization - breath, grip, anticipation. This fusion of body and apparatus recalls Merleau-Ponty’s description of the blind man’s cane: it becomes part of his perceptual system. Likewise, Chalmers’s camera becomes an extension of bodily intentionality, not an external tool but a phenomenological organ.
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African Oystercatcher in Flight : Diep River, Woodbridge Island |
8. Flight as Existential Motif
The motif of flight carries existential and phenomenological weight. It symbolizes freedom, transcendence, and temporality - yet also fragility and finitude. Chalmers’s birds are not allegorical abstractions but concrete beings in motion.
Sartre (1943/1992) defined consciousness as being-for-itself - a dynamic of transcendence beyond facticity. The bird in flight, projecting its own path through open air, embodies such transcendence. But Chalmers balances this with visibility of constraint: the weight of the body, the pull of gravity, the resistance of wind.
In The Returning Flights of a Peregrine Falcon, Chalmers (2025c) recounts a falcon repeatedly visiting his window, “as if returning to a moment that belonged to both of us.” This circularity of motion evokes Heidegger’s idea of dwelling: being at home in movement. The bird’s return is not repetition but re-disclosure - a rhythm of presence.
The phenomenology of flight, then, is not escapism but being-in-movement - the continuous negotiation between freedom and limit. Chalmers’s photographs dwell in this tension: the bird as both transcendent and terrestrial, eternal and ephemeral.
9. Colour, Light, and Aesthetic AtmosphereColour and light in Chalmers’s photography are not incidental; they are phenomenological vehicles. His palette - soft silvers, subdued blues, dawn golds - evokes transitional hours of liminality. He calls this the photographic breath (Chalmers, 2025b): a visual interval between darkness and illumination.
For Heidegger (1927/1962), truth (aletheia) is disclosure - letting beings appear in their own light. Chalmers’s use of natural illumination embodies this notion literally. Light is not a means to clarity but the condition of revelation. His compositions often situate the bird against vast, muted horizons, allowing light to articulate space rather than dominate it.
Merleau-Ponty (1968) wrote of colour as “the visibility of visibility itself” - an index of how the world offers itself to sight. Chalmers’s restrained chromatic spectrum enacts this subtlety: colour becomes a mode of presence, not spectacle.
Moreover, his handling of focus and depth creates a phenomenological field: what is sharp draws attention, while what blurs remains as horizon. The image thus mirrors lived perception - never fully transparent, always surrounded by indeterminacy.
10. Critique and Alternatives
A phenomenological reading of Chalmers’s work reveals much, yet also faces limitations.
Photography’s technological mediation complicates phenomenology’s emphasis on direct experience. The digital camera inserts layers of algorithmic processing between world and image. Yet this mediation can itself be phenomenologically significant: it reveals the conditions of appearance in modern perception (Rubinstein & Sluis, 2013).
Alternative frameworks - ecological aesthetics, affect theory, or environmental humanities - could supplement phenomenology. Chalmers’s sensitivity to non-human presence resonates with eco-phenomenology (Abram, 1996) but also with contemporary new materialisms that emphasize agency of nature and matter (Bennett, 2010).
Nevertheless, phenomenology remains apt because it honours what Chalmers’s images do best: they slow perception, invite contemplation, and foreground presence. The photographs become phenomenal events rather than visual data.
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Speckled Pigeon in Flight : Above The Diep River, Woodbridge Island |
11. Conclusion: Toward a Phenomenology of Ecological Presence
Phenomenology in Flight captures more than birds - it discloses a way of being in the world. Through attentiveness, patience, and existential humility, Vernon Chalmers practices photography as phenomenology: an embodied, relational, temporal art of seeing.
His work reminds us that to photograph is to witness presence, not to conquer it. Each image becomes a trace of mutual encounter between photographer, bird, and light - a triadic relation that mirrors phenomenology’s structure of subject, object, and horizon.
In a time of accelerated imagery and ecological disconnection, Chalmers’s approach re-grounds vision in being. He photographs not to accumulate images but to dwell with the world. His birds - caught between sky and sea, movement and stillness - invite viewers into a similar attentiveness.
Thus, Phenomenology in Flight is not merely a theme but a method: a call to perceive ethically, to let beings appear, and to recognize photography as a practice of existential openness." (Source: ChatGPT 2025)
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Images: Copyright Vernon Chalmers Photography