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Getting Back to Nature – A Christian Imperative

“And God said, Let us make man in our image, after our likeness: and let them have dominion … over all the earth, and over every creeping thing that creepeth upon the earth” (Genesis 1:26)

“And God saw every thing that he had made, and, behold, it was very good” (Genesis 1:31)

In perhaps one of the most significant articles in religion and ecology discourse, Lynn White Jr. (1967) in his article, The Historical Roots of Our Ecologic Crisis, discussed the impact of Westernized Christian tradition on the proliferation of the misuse of science and technology that ultimately led to perpetuating a polarity between humankind and nature. Acknowledging that people remarkably and often unintentionally impact the natural world (p. 1203), he suggested that a historical overview of the advent of the ecological crisis was warranted. White discussed the rise of Western industrialization, leading to modern science and technology as harbingers of doom for nature (p. 1204). In a critical examination, White admonished the Western Christian tradition for spreading ideological narratives from the Biblical account of the story of Creation that called for a fundamental reign of humankind over nature (p. 1205-1206). He suggested that solutions to the ecological crisis should be one of a religious nature because its origins were based in religion. Further due to the influence of the Christian tradition on science and technology, he believed that further remedies of this nature could not aid in a resolution because they were ultimately based on religious ideology (p. 1206-1207), therefore a religious response could be the only proper course of action.

White’s arguments provide a sound base for what roles, if any, religion and science should impart in the continued efforts toward ecological salvation. Clearly, this argument lays the blame squarely at the foot of the Western Christian tradition and as such has incited much response from the community. Responses have ranged from outright denial to acknowledgment of partial culpability; however, there appears to be a growing trend of redefining the terms and understanding of dominion or stewardship as suggested in the Genesis account. Indicative of this sentiment have been many messages and appeals from leaders of the Roman Catholic Church, particularly Pope John Paul II.

 

Christian Perspectives

In a 1990 address celebrating World Day of Peace, Pope John Paul II discussed an emerging adversary to world peace – the present day ecological crisis (Message of His Holiness, Intro., par. 1). Pointing to the same passages in the book of Genesis that White used in his argument, in which Adam and Eve were granted dominion over the Earth (Gen 1:28), he expanded the interpretation to suggest that dominion was granted on condition that it was carried out with love and care. He further suggested that it is through sinful acts of rebellion against the Creator’s instructions that have led to the present day environmental devastation (Sec. I, par. 2).

The Pope’s message also discussed the negative impacts of consumerism, irresponsible use of science and technology, a complacent disregard for life, and the lack of education encompassing an environmental ethic. These, he theorized, are all factors that have contributed to ecological devastation affecting every life on the planet. The solution he put forth called for a united world of peoples who step into their place as proper stewards of creation (Sec. II – Sec.V).

His Holiness also exalted the benefits of the human-nature relationship, “[o]ur very contact with nature has a deep restorative power; contemplation of its magnificence imparts peace and serenity” (Sec. IV, par. 8). In closing his address, Pope John Paul II alluded to a kinship with nature by urging people to keep, “[…] alive a sense of ‘fraternity’ with all those good and beautiful things which Almighty God has created,” (Sec. V, par. 5).

Clearly, one of this generation’s most influential leaders of the Christian tradition felt a deep urgency over the state of matters concerning the environment. In addition, he appears to have intuitively connected with notions of the beneficial effect of nature on not only one’s physical well-being, but also one’s spiritual well-being. His ecotheological contemplations lay forth a path in which Christians can breathe new life into the Biblical account of Creation, including a new standard of humankind’s call to stewardship of the earth.

Renowned ecotheologian and Catholic priest, Thomas Berry, has written much on the subject of the relationship between humans and nature. He suggested that, “[w]e have indeed become strange beings so completely are we at odds with the planet that brought us into being” (Meadow Across the Creek, 2000, par. 9). Discussing the upbringing of children in industrialized nations, he posited that a learned alienation from nature imparts indifference concerning the effects of future economic aspirations that exploit the environment (par. 9).

One response Berry (2003) offered to reconnect humankind with the earth was to usher in an age which he dubbed ecozoic. In this new era, Berry believed that people will and must come to appreciate not only the intrinsic value of all life forms (pg. 569), but also their role as a supreme manifestation and celebratory agent of the universe (pg. 565). Endowed with the ability of self-awareness and heightened intelligence, humankind is tasked with responsibility of stewardship (p. 565) in such a way that honours the symbiosis of all species and the earth itself (pg. 568).

Berry’s reflections suggest a deep spiritual connection and rational understanding about people in relation to the environment. He discussed the inharmonious consequences of human actions on the balance of nature and how this reflected a tragic implementation of the gifts and burdens of intelligence and self-awareness (p. 565-567). Despite the culpability of people on the present state of the natural environment, he acknowledged that future pursuits must still maintain the interests of humans, but also maintain the health of the planet (p. 566-567). Through initiating responsible ecological and economical governance Berry suggested, “[…] that the well-being of each [is] fulfilled in the well-being of the whole” (p. 570). It is in recognizing that the “[…] universe is a communion of subjects, not a collection of objects,” (p. 570) that the greater potential of humankind may be actualized.

Berry’s profound spiritual reflections show a remarkable integration of the views of his traditional faith, but also those stemming from an understanding of a universal consciousness. It is through the integration of multi-faceted frameworks of spirituality and scientific practice that a new era of environmental ethic can arise to influence humanity in shifting their current relationship with the earth.

 

Toward an Integrated Environmental Ethic

The aforementioned research and philosophical discourse highlights a need for an integrated framework to be adopted in order to appropriately respond to the environmental crisis. Lynn White Jr. made the argument that the most adequate responses must be ones rooted in religion; however, scientific knowledge must also be included in the solution. Religion may offer a motivation toward ecological salvation, but science can assuredly offer important tools and methods that will be invaluable toward implementing responses and measuring successes thereafter.

Science and religion have historically been polarized in such discussions; however, both can provide immense benefits. As has been demonstrated, theologians and ecological thinkers often begin by asking important questions that should, and must, be investigated with the rigor of the scientific discipline. One of humanity’s greatest assets is the ability to ponder profound existential issues, and then follow through with logical methods of inquiry. How then, can humankind use these powerful forces to advance a responsible ecological age, while still advancing the human potential in all its pursuits?

Throughout this paper the concept of interdependency has been explored in relation to people and nature. This same concept can be examined in the context of this issue between religion and science, both of which are inherently human concepts of viewing the world. Striving to integrate these concepts can only serve to benefit broadening humanity’s understanding of these important issues.

As noted, much of the research undertaken has stemmed from ecospiritual ideas. These thinkers expressed concern for the alienation of humans from a fundamental part of their being – nature. Clearly, the scientific community has become more interested in these ideas as evidenced from the growing body of research concerning people and the environment. Similarly, science is both validating these claims through a methodological approach and providing important tools in which to understand the causal links between people and nature. Thomas Berry (2003) advocated this integral framework where science, technology and religions forge a new ecozoic era and universe story.

Religion and ecology literature is replete with discussions on whether anthropocentrism or biocentrism is the problem and/or solution to the unfolding crisis. The examination in this paper suggests that anthropocentrism and biocentrism may not be mutually exclusive ideas in the search for an appropriate response. The research indicates that humans receive enormous benefits from being connected or having a kinship with nature. Human needs and interests are fulfilled when the needs of the environment are also fulfilled. This speaks for an anthropocentric ideal in which human behaviour and utilization of the planet’s resources are based on what is in the best interest of humanity.

Interestingly, this adapted anthropocentric notion may also have elements of biocentrism. Human interests are fulfilled through having a deep interest in maintaining a healthy environment and forging a deep connection to nature. Additionally, as the aforementioned research suggests, pro-environmental behaviour may also increase identification with the environment, thus resulting in a greater appreciation for the inherent worth of the environment. This would suggest that claims of anthropocentrism, argued to be inherent in religious traditions such as Christianity, would not necessarily negate an appropriate response to the environment.

Similarly, the concept of stewardship in the Christian ideology can be integrated into a robust environmental ethic. Historically, there may be evidence to suggest that the dominion argument had precedence over stewardship in humanity’s relations to nature; however, religious traditions evolve and adapt in accordance with the acquisition of knowledge and shifting societal ethics. Clearly, as evidenced by the messages from Pope John Paul II and Thomas Berry presented in this paper, a shift in ideological territory is taking place. Christians are heralding a renewed response to their relationship with the environment; perhaps in part due to the growing scientific evidence that highlights humanity’s culpability in the destruction of God’s Creation and in addition to empirical inquiries into the value of nature for people. Reinterpretation of Biblical passages allows for the integration of this knowledge into an appropriate and decidedly Christian response. Part of this response may include the atonement for past sins perpetrated on God’s Creation. Additionally, Christians can seek guidance and a new ethic based on revisiting their sacred text for renewed revelation.

In light of the research and philosophical discourse above, stewardship can provide a bridge for which Christians may develop a deeper connection to nature. If the research holds true, a deeper kinship with the environment will result in an increase in positive actions toward the environment which ultimately will fulfill God’s mandate to care for the land He created. Befittingly, these actions and connections will likely increase the well-being of the Christian community which could be interpreted as divine reward for fulfilling divine providence.

Essentially, science and religion are working in parallel toward the same prospect. One institution doing so based on divine mandates and influenced by modern knowledge; the other based on contemporary methodologies and influenced by spiritual reflections. Clearly, this suggests that cooperative efforts toward ecological sustainability are already underway. The future challenge will be maintaining this synergy, while valuing the insights each paradigm can offer toward the effort.

M. xo

References

Bible, The King James or Authorized Version of the Holy Bible.

Berry, T.  (2000). The Meadow Across the Creek.  In The Great Work.  Retrieved from http://www.thomasberry.org/Essays/MeadowAcrossCreek.html.

Berry, T. (2003). The universe story: its religious significance. In R.S. Gottlieb (Ed.), Liberating faith: religious voices for justice, peace, and ecological wisdom (565-572). Lanham, MD: Rowman and Littlefield.

John Paul II.  Message of His Holiness Pope John Paul II for the Celebration of the World Day of Peace. 1 Jan. 1990. Retrieved from http://www.vatican.va/holy_father/john_paul_ii/messages/peace/documents/hf_jp-ii_mes_19891208_xxiii-world-day-for-peace_en.html.

White Jr., L. (1967). The historical roots of our ecologic crisis. Science, 155 (3767), 1203-1207.

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Missed Part One?  Read it here.

Translating the Nature-Connectedness Hypothesis into Theoretical Frameworks

The groundwork of any psychological research involves the study of various facets of human nature and behaviour. There are numerous branches of psychology that focus on specific frames of reference to focus investigations, such as social, physiological, forensic, personality, etc. The emerging sub-discipline of ecopsychology (also related to environmental psychology and conservation psychology), “[…] proceeds from the assumption that at its deepest level the psyche remains sympathetically bonded to the Earth that mothered us into existence” (Roszak, 1995, p. 5). Clearly, this focus of empirical research sounds remarkably similar to the aforementioned hypothetical musings of Wilson, Naess, Louv and Jung. Although these ideas are not new, scientific inquiry is a refreshing course of action that may provide stronger evidence for the validity of these philosophical claims.

It is important to point out that while psychological inquiry does make use of scientific empirical techniques that the essence of this study is inherently speculative (p. 14). The mysterious nature of the mind makes even the soundest theory difficult to prove conclusively. Additionally, no two people are exactly alike; therefore, psychology can most often speak in terms of generalities and correlations. Despite the seemingly inconclusive quality of this research, it is still extremely valuable in assisting to understand the motivations and behaviours of people. This can be a powerful tool in influencing policies and actions of social institutions.

 

Toward Environmental Well-Being

Some research inquiries assist to further understand human motivation toward positive environmental action. P. Wesley Schultz (2000) conducted research on the role of empathy with nature on concern for the environment. Drawing on previous research that suggested that an individual’s value system could determine the extent of environmental concern, Schultz constructed a research design to measure three factors of value-based environmental concern.

The first, egoistic concerns, suggested that people will have greater concern for environmental issues that affect them personally. Altruistic concerns proposed that concern is derived from the degree to which environmental crises affects others, including individuals, communities, nations, and/or humankind. The last concern, biospheric, assumed that interest in the environment is propelled by a deep value for all living organisms (p. 392).

Schulz did not believe that these concerns worked independently; however, he suggested that the degree to which an individual felt interdependency with self, others or all living organisms could propose motivating foundations with regard to environmental concern (p. 393-394). Further, he posited that individuals could have differing motivations for their concern about the same issue (p. 392). For instance, individuals protesting the destruction of a local forest may be engaged in the environmental cause because the forest represents a personal place of leisure (egoistic). It could also provide important community recreational and aesthetic attributes (altruistic), and it may also be a place of great bio-diversity worthy of protecting for its own sake (biospheric). Egoistic and altruistic concerns may be easier to activate as they appear to direct concern toward more localized and personal areas of interest, while biospheric concerns could propel wider reaching implications of global concern, such as issues surrounding carbon emissions.

Drawing on past research on inducing empathy to increase helping behaviour, Schultz assigned two groups of participants into either an objective condition or perspective-taking condition. Participants were shown a series of images depicting people engaged in outdoor recreational activities, animals in nature, and animals being harmed in the natural environment. Following, participants completed a questionnaire designed to measure environmental attitudes and the three proposed value-based factors (p. 398-399). The results indicated that when shown images of animals being harmed, biospheric concerns were activated in the perspective-taking condition significantly higher than those in the objective condition (p. 400), suggesting that empathy toward nature seems to increase concern for it, thus potentially highlighting an important element in which to engage individuals in environmental issues. The link between connecting to nature and pro-environmental behaviour will be discussed further in subsequent sections.

In his discussion, Schultz pointed out that more psychological research is needed to understand motivations and behaviours with regard to people and the environment, especially in light of the growing ecological crisis facing the world. He acknowledged that much of the research is disjointed – drawing from models within the field of social psychology – and that there has yet to be a comprehensive and organized theory to understand ecological behaviours (p. 401). He suggested, “[…] that any activity that reduces an individual’s perceived separation between self and nature will lead to an increase in that individual’s biospheric concern” (p. 403).

As Schultz aptly demonstrates, psychology is making strides toward narrowing the gap between philosophical ideas concerning nature-relatedness and the scientific understanding of this phenomenon.

A 2004 paper documented investigative research, influenced by the work of famed ecologist Aldo Leopold. Using the Connectedness to Nature Scale (CNS), the research sought to test Leopold’s assumptions that people need to feel a kinship with nature in order to respond to environmental crises as if their own welfare was at stake (Mayer & Frantz, p. 504-505). In addition, parts of this study were designed to test Wilson’s biophilia hypothesis using established measures of previously conducted social psychological inquiry derived from theories of the need to belong to groups (p. 509). The results of this work demonstrated that the CNS is a reliable and valid measure that supports Leopold’s postulations.

Overall, the researchers concluded that people do need to feel connected to nature in order to protect it; however, the researchers also noted that a cause-effect relationship cannot be cited because of issues of bi-directionality (p. 512). In essence, does a deep affiliation with nature lead to environmental behaviour or does environmental behaviour lead to a deeper affiliation with nature? These are important elements for future research to investigate in order to provide even more robust theories that can be adopted by social institutions seeking to integrate methodological frameworks into responsible environmental directives.

The authors also noted that some people can and do engage in self-destructive behaviour, either consciously or subconsciously, and therefore increasing connection to nature may have little impact on positive environmental behaviour (p. 512). For example, this insight demonstrates that knowledge, such as the negative environmental impact of burning fossil fuels, may be difficult to manifest into positive change, particularly due to cognitive processes that override the integration of this logic. Immediate gratification and short-term benefits may supersede the long-term gains derived from an ecologically superior course of action. For instance using public transit may be more environmentally friendly; however, using one’s own vehicle may provide greater comfort and decreased travel time. Clearly, individuals’ actions toward the environment are mitigated by numerous factors, suggesting further research is warranted.

Research published in 2011 in the Journal of Environmental Psychology examined how commitment could impact environmental behaviours. The authors postulated that dedication to nature could lead to pro-environmental behaviour (Davis, Le & Coy, p. 257). Drawing from work on interdependency theory and other such commitment models, the research sought to draw conclusions on the relation of an individual’s dedication to the environment and one’s willingness to sacrifice to sustain it.

Overall, the study demonstrated that commitment to the environment does lead to positive environmental behaviour, especially when instances of experience in nature are fulfilling. Additionally, individuals’ sense of purposefulness in their actions toward the environment also tended to increase commitment and positive ecological behaviour. The authors cautioned that results are correlational only; suggesting that one cannot ascertain whether commitment affects behaviour or behaviour affects commitment (p. 263). Of positive note in this study, is the attempt to bring together fragmented frameworks of inquiry into a combined analysis.

 

Toward Individual Well-Being

The aforementioned studies demonstrate just a small sample of the robust investigations being conducted into the motivations of human behaviour toward ecological well-being. If, as has been put forth, there is an interdependent relationship between people and nature, what can this research reveal about the influences on individual well-being when engaged in ecologically positive practices?

Paul Stevens (2010), in an article published in Perspectives in Public Health, presented a comprehensive overview of research in the area of individual well-being resulting from interaction with the natural environment. He documented research that demonstrated most individuals display a preference for natural environments, which are posited to produce relaxation, focus, and emotional engagement. Additionally, ecotherapy models have advocated that feeling disconnected from the environment could result in various maladaptive psychological symptoms such as anxiety and depression, which is mitigated through increased contact with the natural world (p. 267). This appears intuitive when considering that people often recharge their bodies and minds through breaks from the hectic technological world by getting back to nature through hiking, camping, or exotic vacations on tropical beaches. People seem to instinctively know that nature has a restorative quality that nourishes the body and soul.

Perhaps more intriguing is research indicating a decrease in biological ageing with subsequent increases in the availability of green space in areas where people live (p. 268). Clearly, there is a causal connection; however, it’s difficult to ascertain the cause-effect relationship. Perhaps, individuals who have more natural settings nearby are likely to get out and enjoy those spaces more frequently – resulting in increased exercise, a healthier body and a healthier mind.

Stevens concluded his overview by stating, “[e]nvironmentalism has never just been about the loss of habitats and other species becoming extinct – it is fundamentally linked to all aspects of who we are, individually and collectively. Well-being requires a healthy environment, local and global, to ‘be well’ in” (p. 268).

Shifting ecological arguments from focusing solely on other species and future generations, to the present state of human well-being, may induce social institutions to radically alter paradigms. Acknowledging the importance of a healthy environment for a healthy individual may increase environmental protection regulations, similar to other health regulations surrounding tobacco and alcohol control or food safety. There’s legislation designed to mitigate psychological and emotional harm to an individual in the form of various anti-discrimination laws and guarantees of certain rights and freedoms; therefore it’s not difficult to imagine legislation that lessens harm to individuals resulting from lack of access to a clean and healthy environment. It appears that as a collective the global community sees the various facets of well-being as important to foster and protect; therefore, protecting the environment which provides so many benefits for humans appears intrinsic to these pursuits.

Specific research undertaken at Carleton University has focused on the correlation between happiness and nature-relatedness. This research utilized the Nature-Relatedness Scale (NR) to measure identification with nature, as coined by Arne Naess and discussed previously in this paper. Thought to be an enduring and stable aspect of an individual, NR reflects differences in the degree of connectedness to the natural environment (Nisbet, Zelenski & Murphy, 2011, p. 304).

The results of three studies conducted demonstrated a positive association between NR and various facets of well-being (including positive affect, purposefulness, and personal growth). Additionally, the research suggested that NR could help mitigate negative emotions and mood or affective conditions. Further, it was shown that students enrolled in environmental courses tended to show higher states of well-being versus students not enrolled in these courses, even when highly stressful academic demands were included (p. 316). This investigation showed that these results were similar regardless of age or occupation of the participants (p. 317), suggesting that they could be generalized to the larger population.

Similar to previous research discussed, there are notable limitations that should be highlighted. This study showed a correlational link between NR and well-being. Additionally, concerns of the complexity of what role NR may play in not only well-being, but pro-environmental engagement were cited (p. 318). Despite these limitations, this research provides strong support for the psychological benefits of humans relating to the natural environment.

The aforementioned ecopsychological pursuits demonstrate that there is an important link between people and nature that certainly requires continued investigation. A failure to advance this inquiry would seemingly result in the loss of opportunity to increase the well-being of not only the earth, but also its various inhabitants – including humankind. It appears intuitive that this research should and must continue, and that influential social institutions must support and even adapt these ideas into a framework that assuredly can only benefit their communities.

One of these institutions, particularly influential in the Western hemisphere, should take interest in this research as a means in which to engage in dialogue and effect a new environmental age of awareness. Religious institutions heralding a Christian perspective will find these insights not only offer adaptive methods to shepherd an age of environmental integrity, but will also offer devotees a path to greater well-being. In addition, a greater spiritual fulfillment may be sought through penance of historical actions that have been suggested as the root cause of the alienation of humankind from nature which may have led to the present day ecological crisis.

***Read Nature-Connectedness, Part 3***

M. xo

References

Davis, J. L., Le, B., & Coy, A. E. (2011). Building a model of commitment to the natural environment to predict ecological behaviour and willingness to sacrifice. Journal of Environmental Psychology, 31, 257-265.

Mayer, F. S. & Frantz, C. M. (2004). The connectedness to nature scale: a measure of individuals’ feeling in community with nature. Journal of Environmental Psychology, 24, 503-515.

Nisbet, E. K., Zelenski, J. M. & Murphy, S. A. (2011). Happiness is in our nature: Exploring nature relatedness as a contributor to subjective well-being. Journal of Happiness Studies, 12, 303-322.

Roszak, T. (1995). Where psyche meets gaia.  In T. Roszak, M.E. Gomes & A.D. Kanner (Eds.), Ecopsychology: Restoring the earth, healing the mind (pp. 1-17). San Francisco, CA: Sierra Club Books.

Schultz, P.W. (2000). Empathizing with nature: the effects of perspective taking on concern for environmental issues. Journal of Social Issues, 56 (3), 391-406.

Stevens, P. (2010). Embedment in the environment: a new paradigm for well-being? Perspectives in Public Health, 130 (6), 265-269.

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A subset of psychology called ecopsychology is developing intriguing research based on theories concerning nature-connectedness and how this affects overall well-being and environmental behaviours. Inspired from the philosophical work of enlightened ecological thinkers, the coalescing of these powerful ideas with empirical investigative techniques has introduced new theories in which to shift conventional knowledge about the interdependent relationship between humankind and nature. As research continues and more empirical data is gathered, social and political institutions will find this growing body of work calls for a fundamental shift in policies and patterns of belief in order to respond to the growing discontent of peoples with the destruction of the natural environment.

As concerns grow about humanity’s impact on the natural environment it will be imperative for institutions, such as religious traditions, to seek out ways in which to change the destructive behaviours of those they guide and to usher in a new era of environmental sustainability that reflects mutual well-being for people and the biosphere.

As a key institution in the Western world that influences public policies and opinions, it is necessary for the Christian tradition to integrate this dynamic body of research into a more robust worldview. Two arguments that appear repeatedly throughout ecospirituality literature demonstrate the ideological tensions inherent in the discourse of both historical and present day response from the Christian perspective.

The first follows the argument originally put forth by Lynn White, Jr., suggesting that Western Christian traditions bear the brunt of the responsibility for the devastation to the environment resulting from the subservient role of nature to man as recounted in the Creation story (White, 1967). Ironically, other arguments point to the same Creation story for divine mandates on humankind’s responsibility toward ecological sustainability, whereby man is called upon as shepherd or steward of the earth (Hathaway, 2000).

Regardless of whether White’s arguments hold merit, this should not dissuade the tradition from seeking ways in which to address the environmental crisis. In fact, if White’s thesis is to be believed, it would suggest that Christians can embark on a new era of atonement for the wrongs inflicted upon one of God’s most sacred creations – the earth. The validity of their response will be bolstered by turning toward empirical research, such as that emerging from the field of ecopsychology, for modern tools in which to engage their congregants. Faith-goers may find that reconnecting with nature not only increases their well-being and positive environmental behaviour, but may also fulfill a higher spiritual mandate.

The Historical Development of the Nature-Connectedness Inquiry

Famed biologist Edward O. Wilson coined the term biophilia to describe the, “[…] innately emotional affiliation of human beings to other living organisms” (1996, p. 165). Wilson pointed to a variety of curious human behaviours, in addition to our shared evolutionary history, as support for the biophilia hypothesis. He suggested that the proliferation of both dreams and symbols involving a decidedly nature-oriented quality could demonstrate a connection between human beings and the natural environment. Through examining the representation of animals and natural phenomenon in various myths, rituals, and symbols, Wilson conceived of an embedded genetic code of biocultural origin to further validate the biophilic proposition. He also pointed to the preference of children and adults for activities that involved contact with natural elements, such as trips to the zoo, and an inclination for people to desire living near water or park-like settings (p. 165-177).

Wilson is one of many scholars who hold strong convictions regarding a human-nature bond. Others have conceived ideas on how the strength or weakness of this bond could impact environmental attitudes and behaviours.

In a 1973 paper, Arne Naess introduced the notion of deep ecology which he differentiated from shallow ecology, where the former expressed nature as being intrinsically valuable rather than the latter as valuable as a resource for human beings (p. 83). He suggested that identification with the natural environment and other species could spur a deep ecological attitude that would manifest itself as internalizing the interests of the environment as one’s own interests (p. 86). He further postulated that this identification process did not require the ability of the subject of interest to reciprocate, suggesting that humans could identify with mountains, trees, and oceans (p. 87).

Additionally, Naess did not overlook the possibility of tensions arising from conflicts of interest embedded within the identification process, such as a traditional hunting tribe having deep affinities for the animals being hunted. He suggested alienation could be remedied through the process of ritualization and ceremony, thus re-establishing identification (pg. 87). Other ecological thinkers have postulated, in somewhat bleak detail, how the modern technological landscape is rapidly disconnecting us from this potentially innate identification with nature.

In his best-selling book, Last Child in the Woods, Richard Louv (2005) coined the term nature-deficit disorder to describe the phenomenon of children growing up in the technological age as being disengaged with the natural environment. He suggested that the resulting disconnect from nature was inhibiting human vitality through stunting the physical, psychological and spiritual health of children. In his follow-up book entitled, The Nature Principle, Louv (2011) expanded his nature-deficit hypothesis to discuss the diminished overall well-being of adults navigating a hard-wired world.

Louv argued that the future of environmentalism must include reconnecting with nature in addition to sustainable practices and policies. Without re-establishing this nature bond, humans are subjugating themselves to a future of decreased well-being and a failure to realize the full human potential (2011, p. 4-6). Through a series of interviews, summaries of research and personal accounts, Louv makes a strong case for the nature-deficit hypothesis – suggesting that researchers should consider investigating the validity of the phenomenon.

Louv, a writer, demonstrates how artists and other creative thinkers facilitate bringing these ideas to the attention of scientists and researchers. Additionally, innovative hypotheses are consumed more readily by the masses through artistic endeavours that can connect with the emotionality inherent in the human spirit; while science tends to alienate the lay person with its hard facts, figures and constraining methods. This shouldn’t imply that some great scientific minds haven’t popularized some of these concepts, such as Wilson mentioned previously, and C.G. Jung to follow.

Renowned psychologist, Carl Gustav Jung had much to say about the effects of modern technology and Western religious ideology on the connection between nature and the human psyche. He lamented Western technological and consumer-driven societies, pointing to the growing lack of focus, purpose and meaning in the lives of children and adults alike – particularly directed to what he called city-dwellers. Jung decried the paradoxical quality of modern technological time-saving devices that filled time such that one was left without any (2002, p. 138-139), resulting in a detachment from the self and the world.

In a collection of published letters, Jung recounts a story that succinctly sums up some of his ideas on the effects of technology on the soul:

“I would mention the story of a native [African] who had been invited to be driven in a car. After half an hour he asked the people to stop. He stepped out and stretched himself on the ground. They asked him whether he was sick, and he said, “no,” he felt alright, but he had just to wait for his soul that had remained behind, as they went too fast for it” (p. 140).

Many of Jung’s writings clearly display a deep belief in a transcendental quality in nature. He reflected on how the natural environment seemed to personify God better than humankind (p. 28) and pointedly called “[n]atural life the nourishing soil of the soul” (p. 67).
Despite being a well-known psychiatrist, the field of psychology has only recently begun to delve into robust empirical work on the effects of nature-connectedness on the human psyche.

***Read Nature-Connectedness, Part 2 here***

M. xo

References

Hathaway, M. (2000).  Overcoming paralysis, healing the earth: ecospirituality and empowerment. In J. Mihevc (Ed.), Sacred earth, sacred community:  jubilee, ecology & aboriginal peoples (163-171).  Toronto: Canadian Ecumenical Jubilee Initiative.

Jung, C.G. (2002). The earth has a soul: C.G. Jung on nature, technology & modern life. M. Sabini, (Ed.). Berkeley, CA: North Atlantic Books.

Louv, R. (2005). Last child in the woods: Saving our children from nature-deficit disorder.  Chapel Hill, NC: Algonquin Books of Chapel Hill.

Louv, R. (2011).  The nature principle: Human restoration and the end of nature-deficit disorder.  Chapell Hill, NC: Algonquin Books of Chapel Hill.

Naess, A. (1997). Identification as a source of deep ecological attitudes. In E. Soifer (Ed.), Ethical issues: perspectives for Canadians, 2ed (83-93). Peterborough: Broadview Press Ltd.

White Jr., L. (1967). The historical roots of our ecologic crisis. Science, 155 (3767), 1203-1207.

Wilson, E.O. (1996).  In search of nature.  Washington, DC: Island Press.

 

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Lately, I’ve been becoming more interested in policies surrounding environmental issues – in particular the idea that we can reverse climate change. There have been many scientists suggesting that government policies surrounding climate change are based on flawed data. Those policies are costing us money – lots of money – so, I’m naturally going to be curious as to how the government is spending my tax dollars.
For example the notion that we can somehow reverse climate change seems like a bit of a daunting, if not impossible task. We’d be right in that assumption because the climate has and always will change – that’s the one thing that’s constant about our climate. We don’t and can’t control it.
We’ve also been led to believe that clean sources of energy are better for us and our environment, and well, that doesn’t entirely seem to be the case either. Wind energy is being touted as a renewable, clean, and safe source for us. Turns out there’s questions about the health implications to humans, and implications to birds and other avian animals. Who knows what the real cost will eventually be to us? Sure, the oil sands may not be the best solution for our energy needs, but if the below video is any indication, I’m not sure that wind turbines are the better alternative.
Clearly, we have some more research to do before we start investing billions of dollars into energy sources designed to lower our carbon emissions. Understanding the science behind why these initiatives need to be undertaken, in addition to the real cost to us, is of paramount importance. We may discover that those choices lead us to different issues that cost us far more.

Warning: video is not meant for the squeamish.

Source: FrontierCentre