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The biophilia hypothesis (also called BET) suggests that humans possess an innate tendency to seek connections with nature and other forms of life. Edward O. Wilson introduced and popularized the hypothesis in his book, Biophilia (1984). [1] He defines biophilia as "the urge to affiliate with other forms of life". [2]
"Biophilia" is an innate affinity of life or living systems. The term was first used by Erich Fromm to describe a psychological orientation of being attracted to all that is alive and vital. [3] Wilson uses the term in a related sense when he suggests that biophilia describes "the connections that human beings subconsciously seek with the rest of life." He proposed the possibility that the deep affiliations humans have with other life forms and nature as a whole are rooted in our biology. Both positive and negative (including phobic) affiliations toward natural objects (species, phenomenon) as compared to artificial objects are evidence for biophilia.
Although named by Fromm, the concept of biophilia has been proposed and defined many times over. Aristotle was one of many to put forward a concept that could be summarized as "love of life". Diving into the term philia, or friendship, Aristotle evokes the idea of reciprocity and how friendships are beneficial to both parties in more than just one way, but especially in the way of happiness. [4]
The hypothesis has since been developed as part of theories of evolutionary psychology. [5] Taking on an evolutionary perspective people are drawn towards life and nature can be explained in part due to our evolutionary history of residing in natural environments, only recently in our history have we shifted towards an urbanized lifestyle. [5] These connections to nature can still be seen in people today as people gravitate towards, identify with, and desire to connect with nature. [6] These connections are not limited to any one component part of nature, in general people show connections to a wide range of natural things including plants, animals, and environmental landscapes. [7] One possible explanation is that our ancestors who had stronger connections to nature would hold an evolutionary advantage over less connected people as they would have better knowledge and therefore access to food, water, and shelter. In a broader and more general sense research has suggested that our modern urban environments are not suited for minds that evolved in natural environments. [8]
Human preferences toward things in nature, while refined through experience and culture, are hypothetically the product of biological evolution. For example, adult mammals (especially humans) are generally attracted to baby mammal faces and find them appealing across species. The large eyes and small features of any young mammal face are far more appealing than those of the mature adults. Similarly, the hypothesis helps explain why ordinary people care for and sometimes risk their lives to save domestic and wild animals, and keep plants and flowers in and around their homes. In the book Children and Nature: Psychological, Sociocultural, and Evolutionary Investigations edited by Peter Kahn and Stephen Kellert, [9] the importance of animals, especially those with which a child can develop a nurturing relationship, is emphasized particularly for early and middle childhood. Chapter 7 of the same book reports on the help that animals can provide to children with autistic-spectrum disorders. [10]
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For many Indigenous cultures, the relationship between humans and nature is inseparable. [11] [12] Notably, these cultures view humans as an integral part of the natural world rather than separate to it. [13] Their practices, and ways of life reflect respect for the symbiotic relationship between all living beings and the environment.
At the heart of many Indigenous belief systems is the concept of kinship. This concept extends beyond human relationships and includes elements of the natural world. [14] This perspective recognizes that nature is sacredness. It also recognises that humans, plants, animals, and the land all depend on each other for their survival. [13] For example, the Haudenosaunee people express this through the Thanksgiving Address. [15] In this ceremony, they honor all aspects of Creation.
Indigenous cultures possess Traditional Ecological Knowledge (TEK) about the relationships between living beings and environments. This enables them to sustainablly use their resource. [16] For example, Aboriginal Australians' fire practices have shaped biodiversity for millennia. [17]
In addition, the human-nature connection can be found in many Indigenous spiritual beliefs and practices. These beliefs generally viewing nature as sacred, with specific sites, species, or phenomena holding deep significance. [18] [14] In Hawaii, aloha 'aina guides responsible resource use. [19]
Notably, Indigenous cultures have always emphasized reciprocity and balance. This involves not only taking from but also giving back through sustainable practices, rituals, and ceremonies. [13] [12] For instance, the Anishinaabe have always made offerings before harvesting manoomin (wild rice). [18]
Despite diversity, many Indigenous cultures view humans as integral to nature rather than dominating over it. This challenges Western views prioritizing exploitation. [11] [12] Incorporating these perspectives reflects different understandings of the human-nature relationship. They also show that Indigenous knowledge have been an invaluable contributions to sustainability.
In architecture, biophilic design is a sustainable design strategy that incorporates reconnecting people with the natural environment. [20] It may be seen as a necessary complement to green architecture, which decreases the environmental impact of the built world but does not address human reconnection with the natural world. [21]
Caperna and Serafini [22] define biophilic design as that kind of architecture, which is able to supply our inborn need of connection to life and to the vital processes. Biophilic space has been defined as the environment that strengthens life and supports the sociological and psychological components. [23] [24] These spaces can have positive health effects on people including reducing mental health issues in stressful spaces such as prisons, [25] reducing chronic pain, [26] improving memory, and lowering blood pressure. [27] Examples of this being studied in medical settings include having a window looking out to see living plants is also shown to help speed up the healing process of patients in hospitals. [28] Similarly, having plants in the same room as patients in hospitals also speeds up their healing process. [29]
Because of our technological advancements and more time spent inside buildings and cars disconnects us from nature, biophilic activities and time spent in nature may be strengthening our connections as humans to nature, so people continue to have strong urges to reconnect with nature. The concern for a lack of connection with the rest of nature outside of us, is that a stronger disregard for other plants, animals and less appealing wild areas could lead to further ecosystem degradation and species loss. Therefore, reestablishing a connection with nature has become more important in the field of conservation. [30] [31] [32] Examples would be more available green spaces in and around cities, more classes that revolve around nature and implementing smart design for greener cities that integrate ecosystems into them such as biophilic cities. These cities can also become part of wildlife corridors to help with migrational and territorial needs of other animals. [33]
Canadian author Hilary Scharper explicitly adapted E.O. Wilson's concept of biophilia for her ecogothic novel, Perdita. [34] In the novel, Perdita (meaning "the lost one") is a mythological figure who brings biophilia to humanity.
American philosopher Francis Sanzaro has put forth the claim that because of advances in technological connectivity, especially the internet of things (IOT), our world is becoming increasingly driven by the biophilia hypothesis, namely, the desire to connect to forms of life. [35] Sanzaro applies Wilson's theories to trends in artificial intelligence and psychoanalysis and argues that technology is not an antithesis to nature, but simply another form of seeking intimacy with nature.
Edward Osborne Wilson was an American biologist, naturalist, ecologist, and entomologist known for developing the field of sociobiology.
This is an index of conservation topics. It is an alphabetical index of articles relating to conservation biology and conservation of the natural environment.
Natural history is a domain of inquiry involving organisms, including animals, fungi, and plants, in their natural environment, leaning more towards observational than experimental methods of study. A person who studies natural history is called a naturalist or natural historian.
Environmental psychology is a branch of psychology that explores the relationship between humans and the external world. It examines the way in which the natural environment and our built environments shape us as individuals. Environmental psychology emphasizes how humans change the environment and how the environment influences humans' experiences and behaviors. The field defines the term environment broadly, encompassing natural environments, social settings, built environments, learning environments, and informational environments. According to an article on APA Psychnet, environmental psychology is when a person thinks to a plan, travels to a certain place, and follows through with the plan throughout their behavior.
Ecopsychology is an interdisciplinary and transdisciplinary field that focuses on the synthesis of ecology and psychology and the promotion of sustainability. It is distinguished from conventional psychology as it focuses on studying the emotional bond between humans and the Earth. Instead of examining personal pain solely in the context of individual or family pathology, it is analyzed in its wider connection to the more than human world. A central premise is that while the mind is shaped by the modern world, its underlying structure was created in a natural non-human environment. Ecopsychology seeks to expand and remedy the emotional connection between humans and nature, treating people psychologically by bringing them spiritually closer to nature.
A Theory of Architecture is a book on architecture by Nikos Salingaros, published in 2006 by Umbau-Verlag, Solingen, Germany ISBN 3-937954-07-4. Cover recommendations are by Kenneth G. Masden II, Duncan G. Stroik, Michael Blowhard, and Dean A. Dykstra. Preface by Prince Charles, and Foreword by Kenneth G. Masden II. This book is a re-working of previously published articles used to teach a senior architecture studio class. Four of the twelve chapters were originally written in collaboration, and the co-authors include Michael Mehaffy, Terry Mikiten, Debora Tejada, and Hing-Sing Yu.
Conservation psychology is the scientific study of the reciprocal relationships between humans and the rest of nature, with a particular focus on how to encourage conservation of the natural world. Rather than a specialty area within psychology itself, it is a growing field for scientists, researchers, and practitioners of all disciplines to come together and better understand the Earth and what can be done to preserve it. This network seeks to understand why humans hurt or help the environment and what can be done to change such behavior. The term "conservation psychology" refers to any fields of psychology that have understandable knowledge about the environment and the effects humans have on the natural world. Conservation psychologists use their abilities in "greening" psychology and make society ecologically sustainable. The science of conservation psychology is oriented toward environmental sustainability, which includes concerns like the conservation of resources, conservation of ecosystems, and quality of life issues for humans and other species.
Regenerative design is an approach to designing systems or solutions that aims to work with or mimic natural ecosystem processes for returning energy from less usable to more usable forms. Regenerative design uses whole systems thinking to create resilient and equitable systems that integrate the needs of society with the integrity of nature. Regenerative design is an active topic of discussion in engineering, landscape design, food systems, and community development.
Ecological design or ecodesign is an approach to designing products and services that gives special consideration to the environmental impacts of a product over its entire lifecycle. Sim Van der Ryn and Stuart Cowan define it as "any form of design that minimizes environmentally destructive impacts by integrating itself with living processes." Ecological design can also be defined as the process of integrating environmental considerations into design and development with the aim of reducing environmental impacts of products through their life cycle.
Architectural design values make up an important part of what influences architects and designers when they make their design decisions. However, architects and designers are not always influenced by the same values and intentions. Value and intentions differ between different architectural movements. It also differs between different schools of architecture and schools of design as well as among individual architects and designers.
Traditional ecological knowledge (TEK) describes indigenous and other traditional knowledge of local resources. As a field of study in North American anthropology, TEK refers to "a cumulative body of knowledge, belief, and practice, evolving by accumulation of TEK and handed down through generations through traditional songs, stories and beliefs. It is concerned with the relationship of living beings with their traditional groups and with their environment." Indigenous knowledge is not a universal concept among various societies, but is referred to a system of knowledge traditions or practices that are heavily dependent on "place".
Intelligence-based design is the purposeful manipulation of the built-environment to effectively engage humans in an essential manner through complex organized information. Intelligence-based theory evidences the conterminous relationship between mind and matter, i.e. the direct neurological evaluations of surface, structure, pattern, texture and form. Intelligence-based theory maintains that our sense of well-being is established through neuro-engagement with the physical world at the deepest level common to all people i.e. "Innate Intelligence."
Biocentrism, in a political and ecological sense, as well as literally, is an ethical point of view that extends inherent value to all living things. It is an understanding of how the earth works, particularly as it relates to its biosphere or biodiversity. It stands in contrast to anthropocentrism, which centers on the value of humans. The related ecocentrism extends inherent value to the whole of nature.
Dr Timothy Beatley is an internationally recognized sustainable city researcher and author. His writings have focused on creative strategies cities can use to reduce their ecological footprints and become more livable and equitable places in the process. Beatley coined the term green urbanism and uses it frequently in his writings to describe the planning process used to create a sustainable city.
Environmentally sustainable design is the philosophy of designing physical objects, the built environment, and services to comply with the principles of ecological sustainability and also aimed at improving the health and comfort of occupants in a building. Sustainable design seeks to reduce negative impacts on the environment, the health and well-being of building occupants, thereby improving building performance. The basic objectives of sustainability are to reduce the consumption of non-renewable resources, minimize waste, and create healthy, productive environments.
Sustainable urbanism is both the study of cities and the practices to build them (urbanism), that focuses on promoting their long term viability by reducing consumption, waste and harmful impacts on people and place while enhancing the overall well-being of both people and place. Well-being includes the physical, ecological, economic, social, health and equity factors, among others, that comprise cities and their populations. In the context of contemporary urbanism, the term cities refers to several scales of human settlements from towns to cities, metropolises and mega-city regions that includes their peripheries / suburbs / exurbs. Sustainability is a key component to professional practice in urban planning and urban design along with its related disciplines landscape architecture, architecture, and civil and environmental engineering. Green urbanism and ecological urbanism are other common terms that are similar to sustainable urbanism, however they can be construed as focusing more on the natural environment and ecosystems and less on economic and social aspects. Also related to sustainable urbanism are the practices of land development called Sustainable development, which is the process of physically constructing sustainable buildings, as well as the practices of urban planning called smart growth or growth management, which denote the processes of planning, designing, and building urban settlements that are more sustainable than if they were not planned according to sustainability criteria and principles.
Nature connectedness is the extent to which individuals include nature as part of their identity. It includes an understanding of nature and everything it is made up of, even the parts that are not pleasing. Characteristics of nature connectedness are similar to those of a personality trait: nature connectedness is stable over time and across various situations.
Technobiophilia is the innate tendency to focus on life and lifelike processes as they appear in technology. The concept was invented by Sue Thomas as an analysis of the Biophilia hypothesis introduced by the biologist Edward O. Wilson in his book Biophilia (1984).
Biophilic design is a concept used within the building industry to increase occupant connectivity to the natural environment through the use of direct nature, indirect nature, and space and place conditions. Used at both the building and city-scale, it is argued that this idea has health, environmental, and economic benefits for building occupants and urban environments, with few drawbacks. Although its name was coined in recent history, indicators of biophilic design have been seen in architecture from as far back as the Hanging Gardens of Babylon. While the design features that characterize Biophilic design were all traceable in preceding sustainable design guidelines, the new term sparked wider interest and lent academic credibility.
Ecological empathy, or eco-empathy, is empathy directed towards the natural world. It encompasses empathy directed towards animals, plants, ecosystems, and the earth as a whole.
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