The Self, Meaning & Sustainability

Asthecareofnatureincreasinglybecomesanintellectual conceptseveredfromthejoyfulexperienceoftheoutdoors,you havetowonder:wherewillfutureenvironmentalistscome from?(Louv,p.147)

ReidSmith SocialSustainability588 PortlandStateUniversity 6/3/10

Introduction Intheemergingfieldofsustainability,manyauthorsidentifythreepillars,or components,whichmustbesupportedinordertoachievesustainabledevelopment.These aretheeconomy,ecology,andsocietyandarereferredtoasthetriplebottomlinefor sustainability.Withoutallthreecomponentsmaintainingtheabilityoffuturegenerations toaccessthem,asitwasdefinedintheBruntlandReportin1987,sustainabilitycannotbe achieved.Justasthethreepillarsareneededtoensuresustainabledevelopment,Ipropose thatindividualstooneedtohaveallthreeoftheseaspectswithintheirSelvesinorderto feelwhole.OnlyonceapersonhasawholeSelfcanheorshebegintoframetheworldfrom adifferentperspectiveandmakemoresustainablechoices.Moreover,onespersonal pursuitofwholeness,orhappiness,hasarippleeffectinsociety,whichcaneitherpromote ordiscouragesustainablebehaviorsfromothers.Despitetheindividualistic,consumer society,itispossibleforindividualstotakecontroloftheirsocial,ecologic,andeconomic Selvesandhaveapositiveeffectonbothsustainabledevelopmentandpersonalhappiness. Inasustainablelife,onespersonalsourcesofmeaningcomefrommorethanjust individualdesiresandneedstheeconomicSelfandbeginstoderivemeaningfrom socialandecologicalSelves. TheThreeSelves InWesternculture,theideaoftheSelfisnarrowcomparedtotheperspectivefrom manyotherhumanculturesaroundtheworld.AccordingtoNaess(1973),western philosophershavedescribedtheSelfasbeingcomposedoftwodifferentparts:theegoand thesocialSelf.Theego,orwhatIcalltheeconomicSelfinthispaper,supportsan

individualsselfishneedsanddesires.InhighlyindividualizedcultureslikeintheUnited States,peopletendtoregardtheeconomicSelfasthewholeSelf,oratleastthemost importantpartoftheSelf.TheproblemwiththeeconomicSelf,isthatitdoesnotlookout fortheneedsofotherpeopleorthenaturalworld.Ultimately,alifedrivenonlybythe economicSelfresultsinanaturalandsocialenvironmentthatnolongersupportsthe economicSelf. Whatisfrighteningisthattheindividualisticmodelisquicklybecomingadoptedby otherpartsoftheworldastheglobaleconomyexpands.Themodelofagoodlifehas becomeskewed.AccordingtoOrr(1992),Wedonotlackforbadrolemodels:the careerist,theitinerantprofessionalvandaldevoidofanysenseofplace,theyuppie,the narrowspecialist,theintellectualsnob.Indifferentways,thesealltocommonrolemodels oftodaylackthecapacitytorelatetheirautobiographytotheunfoldinghistoryoftheir timeinameaningfulandpositiveway(Orr,p.86).Associetycontinuestoputmorevalue ontheeconomicSelfanditsendeavors,manyarelosingtheecologicalandsocialpartsof theirSelves,whichguidehumanvalues.Withoutthesocialandecologicalself,wherewill valuesbederivedfrom?AccordingtoAlasdairMacIntyre(1981),itisnotpossibletobe bothmodernandmoralsincethefullyautonomousselfknowsnomoralityotherthanthe expressionofitsowndesiresandprinciples(MacIntyre,p.237).TheeconomicSelfthatis valuedinwesternculturetodayisdoingexactlythat:actinginitsownselfinterestatthe costofotherpeopleandtheplanet. ThesocialSelf,alternatively,isanindividualsroleinsocietyandiscriticalfor enhancingmeaningandhappinessinanindividualslife.Weallinteractwithoneanother invaryingdegreesandadheretosocietalrolesandobligations.Peoplerelyheavilyonother

peopleforsupport,learning,love,anddeathandarenotmerelymadeupofselfishdesires. However,inrecentyears,thesocialSelfhasnotbeencultivatedasitusedtobebecauseof theriseofvarioustechnologicalandsocialtransformations,suchasthepersonalvehicle, thetelevision,andtheinternet.Thishascausedpeopletohavefeweracquaintancesas peopleinthepast,andmorehoursspentalone.DavidMyers(2003)explainswhathecalls theAmericanParadox,orthatdespiteeconomicgains,since1957,thenumberof Americanswhosaytheyareveryhappyhasdeclinedfrom35to32percent.Meanwhile, thedivorceratehasdoubled,theteensuicideratehasmorethandoubled,theviolentcrime ratehastripled(evenaftertherecentdecline),andmorepeoplethanever(especiallyteens andyoungadults)aredepressed(Myers,p.206).Clearly,ahighlyindividualizedculture liketheUnitedStatesthatfocusesheavilyontheneedsoftheeconomicSelfdoesnot producehappypeopleorsustainabledevelopment(seefigure1and2). Alsoinrapiddisappearancesincetheindustrialrevolution,theecologicalSelf,first identifiedbyNaessinhisphilosophyofdeepecology,encompassesanindividuals relationshipwiththenaturalworld.AccordingtoNaess,deepecologyseekstodevelopthe ecologicalselfbyfocusingondeepexperience,deepquestioninganddeepcommitment (Naess,p.8).Theseconstituteaninterconnectedsysteminwhicheachgivesrisetoand supportstheotherinanewworldviewthatisanevolvingbutconsistentphilosophyof being,thinkingandactingintheworld,thatembodiesecologicalwisdomandharmony" (Naes,p.8).TheecologicalSelfisonethat,accordingtoOrr,isderivedfromcontactwith theearth,soil,wildlife,treesandanimalsandisthesubstratethatorientsadultthought andbehaviortolife.Withoutthiscontactwithnature,maturityisspurious,resultingin childishadultswiththeworldsflimsiestidentitystructures(Orrp.16).Personal

relationshipswithnaturemayprovidesomeinsightintothewaypeopletreatthe environment.Thatis,disconnectionfromthenaturalworldmaybecontributingtoour planetsdestructionandmanysocialproblems. Likethethreecomponentsofsustainability,theSelfisalsocomprisedofeconomic, social,andecologicalcomponents.Justaswithsustainabledevelopment,anindividual mustcultivateeachofthethreeSelvesinordertoleadtowardsaSelfsustainability,oras OBrian(2005)callsit,sustainablehappiness.Sustainablehappinessisthepursuitof meaningandhappinessthatdoesnothaveanadverseeffectonotherpeople,thenatural world,ortheeconomyforfuturegenerations.Sustainablehappinessrepresentsanother paradigmshift.Itsuggeststhatthehumanpursuitofhappinesshaspositiveandadverse impacts,locally,andgloballyinthepresentandfarintothefuture(OBrian,p.1).The challengeisforthehumanspeciestotakeresponsibilityforhowitpursueshappinessand forindividualstorecognizethefarreachingimpactofeverydaydecisionsandactions. LosingTouchwiththeEcologicalSelf Theproblemwithwesterncultureisnotthelackofknowledgeaboutecosystem processes,butalackofdirectinteractionwiththenaturalworldandadetachmentfrom theinterdependencewithit.AccordingtoRichardLouv(2005),80%ofAmericanslivein metropolitanareas,andmanyoftheseareasareseverelylackinginparkspace(Louv, p.116).Forexample,only30%ofLosAngelesresidentslivewithinwalkingdistanceofa park,accordingtotheTrustforPublicLand.Withoutcontactwithnaturallandscapes peopleincreasinglyhavetheabilitytodetachfromthenaturalworldandstillfunctionin societyviatechnologicalimprovementssuchasthecomputer,TV,andcars.Atnoother timeinhumanhistorycouldpeopleworkentirelyfromhomewithacomputer,livethirty

milesoutsideofthecityandcommutetowork,orengageinsocialgossipthroughthe televisionlikemanypeopledotodayinthedevelopedworld.ResearchersattheUniversity ofMarylandfoundthatbetween1981and2003,childrenduringthetypicalweeklostover ninehoursofdiscretionarytime(thatishoursnotspentinschool,childcare,andsoforth). Theyspentlesstimeinunstructuredindoorandoutdoorplay;computerusedoubled (Louv119).Televisionremainsthemosteffectivethiefoftime,saysLouv.Studies conductedinassociationwiththeKaiserFamilyFoundation,releasedin2005and2006, foundthatchildrenbetweentheagesofeightandeighteenyearsoldspendanaverageof nearly6.5hoursadaypluggedinelectronically.Thatequals45hoursaweek,moretime thanwasonceconsideredanadultworkweek(Louv,p.119). Additionallytostayingindoors,whenpeopledoventureoutside,theyincreasingly comeintocontactwithmanmadeelementsandnotnaturalelements.Peoplenolongerfeel theconnectionwiththeeartharoundthem,becausetheirsensesarenolongerreceiving anyinputfromthenaturalworld.AccordingtoOrr,asenseofplacerequiresmoredirect contactwiththenaturalaspectsofaplacewithsoilslandscapeandwildlife.Thissenseis lostaswemovedownthecontinuumtowardthetotalizedurbanenvironmentwhere natureexistsintiny,isolatedfragmentsbypermissiononly(Orr,p.89).Itisasenseof placethatfostersanindividualscareforthenaturalworldaroundthembecausetheyfeel connectedtothelandpersonally.Withoutanorientationtoaspecificplace,everywhere justbecomesspacethatisopenforouruseandnotanybetterorworsethananyother spaceofland.AccordingtoOrr,Intimateknowledgeofourlandscapesisrapidly disappearingandcanonlyimpoverishourmentallandscapes.Peoplewhodonotknowthe groundonwhichtheystandmissoneoftheelementsofgoodthinking,whichisthe

capacitytodistinguishbetweenhealthanddiseaseinnaturalsystemsandtheirrelationto healthanddiseaseinhumanones(Orr,p.86).Ifhumanmentalcapacitiesarehindered becauseofalackofunderstandingofnaturalprocesses,itisclearthathumansneedto understandnatureinordertounderstandthemselves. Withsomuchmoretimebeingspentindoorsandlesstimeinnature,childrenin mostareasofthedevelopedworldandanincreasingnumberinthedevelopingworldare notestablishingarelationshipwiththenaturalworldatallandhavenosenseofplace. TheirecologicalSelvesneverform.Insteadofdevelopingahealthyreciprocalrelationship inwhichnaturecanofferchildrenasenseofwonder,complexity,andhumility,theylearn tofearnatureassomethingthatcouldharmthem,detachfromitinordertodealwiththe immensescopeofhumandamage,orseeitassomethingthathumansinthepasthadto dealwithandisnolongerimportant.AccordingtoOrr,theyoungofouradvancedsociety areincreasinglyshapedbytheshoppingmall,thefreeway,thetelevision,andthe computer.Theyregardnature,iftheyseeitatall,asthrougharearviewmirrorrecedingin thehaze.Weshouldnotbeastonished,then,todiscoverratesofecologicalliteracyin decline,attheverytimethatliteracyismostneeded(Orr,p.105).Orrusestheterm, ecologicalliteracy,tomeansomeonewhoisintouchwiththeirecologicalSelfandis thereforeabletoseethevalueofthenaturalworldandtheirrelationtoit.Ultimately,it [ecologicalliteracy]isatraditionbuiltonaviewofourselvesasfiniteandfalliblecreature livinginaworldlimitedbynaturallaws(Orr,p.95). LossofEcologicalSelfandHealth WithboththeecologicalandsocialSelvesondeclineinthedevelopingworld, societytodayhasseveraldirectproblemsasaresultincludingclimatechange,hugeglobal

inequities,andhumanhealthconcerns.Themostpressingissueishumanhealth.Itseems thatrightwhenpeoplestarttobecomedisconnectedfromtheland,naturescurative effectsstarttobecomeapparent.MentalhealthpioneerDr.BenjaminRushwhowasa signeroftheDeclarationofIndependencedeclaredovertwohundredyearsagothat, digginginthesoilhasacurativeeffectonthementallyill(Louv,p.45).Likewise, beginninginthe1870s,theQuakersFriendsHospitalinPennsylvaniausednatural landscapeandgreenhousesaspartofitstreatmentofmentalillness.DuringWorldWarII, psychiatrypioneerCarlMenningerledahorticulturetherapymovementintheVeterans AdministrationHospitalSystem.Inthe1950s,awidermovementbegantoemerge,one thatrecognizedthetherapeuticbenefitsofgardeningforpeoplewithchronicillnesses (Louv,p.45).Duringthe1990s,holisticthinkersknownasecopsychologistsbegan exploringtheideathatcontemporaryindustrializedurbanlivingerodestheecologically connectedsenseofSelfwithwhichhumansareborn,leavingthempsychologically distressed(Roszaketal.,1995).Theevidenceforthetherapeuticvalueofhuman interactionwithgreenspaceispersuasive. Inadditiontotherapy,naturecouldbeusedtocombatsomemoderndiseases,such asobesity.Naturehasseldomshownupinliteratureonchildobesityalthoughithas traditionallyprovidedhoursandhoursofexerciseforchildren.Louvargues,playtime especiallyunstructured,imaginative,exploratoryplayisincreasinglyrecognizedasan essentialcomponentofwholesomechilddevelopment(Louv,p.48).Researchfindingson outdoorplayshowthatnaturealsohasspecifichealthbenefits.AccordingtoLouv,playin naturalsettingsseemstoofferspecialbenefits.Forone,childrenaremorephysicallyactive whentheyareoutsideaboonatatimeofsedentarylifestylesandepidemicoverweight

(Louv,p.48).Increasedtimeoutdoorsinevitablyincreasestheamountoftimekidsare swingingontrees,runningthroughfields,orswimminginalake,whichleadtohealthier adults. Inadditiontohelpingchildobesity,natureisalsoshowntohelpchildrenwithsome mentaldiseases,suchasanxiety,depressionandADHD.Newevidencesuggeststhatthe needformedicationisintensifiedbychildrensdisconnectionfromnature.Nature experiencescanrelievesomeoftheeverydaypressuresthatmayleadtochildhood depression(Louv,p.50).Ifitistruethatnaturetherapyreducesthesymptomsof depressionandADHD,thentheconversemayalsobetrue:ADHDmaybeasetof symptomsaggravatedbylackofexposuretonature.Manychildrenmaybenefitfrom medication,buttherealdisorderislessinthechildthanitisintheartificial,manmade environmenttheygrewupin.AsLouvsuggests,totakenatureandnaturalplayawayfrom childrenmaybetantamounttowithholdingoxygen(Louv,p.109).Clearly,childrenneed timefornaturalplayandexplorationinordertoenhancetheirrelationshipwithnature. NatureandMeaning Inadditiontochildhoodmentaldisorders,naturemayalsohelpadultswith debilitatinglifestylechoicesderivedfromalackofmeaning.BecausetheecologicalSelfis anintegralpillartooneswholeSelf,enhancingapersonalconnectionwithnaturealso enhancesapersonswholeSelf.Anindividualwhoiswholeismorecapableofmaking sustainablechoicesbecauseheorshedoesnothavetorelyonanyoutsidesystemswhich couldbeunsustainabletofindmeaning.Forexample,peopleclingtoconsumerculture becauseitisareliablesourceofmeaningandhappiness,despiteitsunsustainablesocial andecologicalimplications.AccordingtoJulietSchor,peoplegetlockedintoaconsumer

culturebecauseofthedemandsofindividualstokeepupwithescalatingconsumption normsofsociety.TheaverageAmericannowfindsithardertoachieveasatisfying standardoflivingthan25yearsago.Workrequireslongerhours,jobsarelesssecure,and pressurestospendmoreintense.Consumptioninducedenvironmentaldamageremains pervasive,andweareinthemidstofwidespreadfailuresofpublicprovision(Schor,p.2). Keepingupwiththenecessitiesofsuchinflatedstandardsoflivingarecausingpeopleto livebeyondtheirmeansandfocusmoreoftheirtimetryingtomakemoneytobuymore things.Schorsuggeststhattheeconomicboomhassubduedconsumersfearsforthe moment,butthatmanystillhavelongtermworriesaboutmeetingtheneedsofthemselves andtheirfamiliesinthefuture(Schor).DuetopreoccupationwiththeeconomicSelf, peopledonothaveenoughtimetocultivatetheecologicalandsocialSelves. Aprimarycauseforconsumerbehaviormaybeanindividualsefforttoreplacethe longlostecologicalandsocialSelvesassourcesofmeaning.Ahighlydevelopedecological SelfwithinawholeSelfcanbeanabundantsourceofmeaningforpeoplethroughouttheir lives.AccordingtoLouv,Throughnature,thespeciesisintroducedtotranscendence,in thesensethatthereissomethingmoregoingonthantheindividual.Mostpeopleareeither awakedtoorarestrengthenedintheirspiritualjourneybyexperiencesinthenatural world(Louv,p.302).Clearly,becomingmoreecologicallyliteratewillhelpustolivemore personallymeaningfullives. VictorFranklsmeaningcenteredphilosophyoffersagoodframeworkfor understandinghowthepersonalsearchformeaningleadstoacertainperceptionofthe Self,whichdictatesourchoicesandbehaviors.Frankl(1959)proposedthatpeoplemake thechoicestheymakebecausetheyaresearchingformeaningintheirlives,andnot

10

searchingforpleasureasFreudsuggested,orforpowerasNietzscheproposed.Frankl arguedthattheneurosisofthepresentgenerationismeaninglessness.Evermorepeople todayhavethemeanstolive,butnomeaningtolivefor(Frankl,p.133).Franklnotedthat themodernpersonhasalmosttoomuchfreedomandisnolongerguidedthroughnature instinctorculturaltradition.Thisexistentialvacuumiscompensatedwiththeurgefor money,sex,entertainment,evenviolence(Frankl,p.135).Theemptinesshumansfeel, becauseofourdisconnectionfromnatureandculturaltradition,resultsinastronger emphasisontheeconomicSelfasasourceofmeaning.Humansarenotopentovarious sourcesofmeaninganditisthissearchformeaningthatdictatesourdecisions. FillingtheMeaningBucket AusefulmetaphorforthefulfillmentoftheSelfissomethingthatIcallthemeaning bucket.PicturetheSelfasabucketandthatthegoalofthisSelfbucketistobefilledwith meaning,happinessandafulllife.Ifthebucketisfullofmeaning,theindividualfeels satisfiedandwhole.Ifthebucketisnotfull,likeitisatthebeginningofeachday,wehave tofillourbucketswithmeaning.Throughouthumanhistoryandinotherhumancultures around,peoplefilledtheirSelfbucketswithmeaningderivedfromthenaturalworld,their socialnetworksandinteractions,andtheindividualpursuitofonesowndesires.However, astheecologicalandsocialSelveshavedeterioratedandbecomedetachedfromthe modernworld,peoplearenolongerabletoderiveanymeaningfromthosesources.The resultingeffectisthatpeoplenowhavetofilltheirentirebucketwithmeaningfromthe economicSelf.Inpursuitofmeaning,becausewehavelimitedoursourcesofmeaningto onlyeconomicpursuits,wehighlyexploitourownselfishdesires.Consumerismandother socialneuroseshavebecomecommonplacebecausepeopleneedmoreandmoreoftheir

11

owndesirestoreplacethelostintrinsicmeaningthatwasoncederivedfromclosesocial groupsandnature.Maiteny(2002)suggeststhatmodernhumansappeartohavea predispositiontowardsconsumerismthatisdeeplyrootedinourpsyches.Furthermore, Maitenysuggeststhattherelentlesspursuitofmaterialwealthandgoodsmaywellbea responsetotheanxietyoftenexperiencedinpursuitofwellbeing,orhappiness. TheSelfandPanarchy Ausefultoolforunderstandinghowalimitedscopeofindividualsourcesof

meaningisthecauseformeaninglessnessandunsustainabilityisthroughtheconceptof panarchy.Justascyclesofcollapseandregenerationoccurinecologicalandsocialsystems, theSelfcanalsobeunderstoodinthepanarchymodel.AccordingtoC.S.Holling(2001), adequateperformanceofecosystemfunctiondependsonhavingallthenecessary functionalgroupspresent.Thepersistenceofecosystemfunctionovertime(theresilience ofecosystemfunction)dependsonthediversityofspecieswithinthefunctionalgroup (Holling,p.401).AppliedtotheSelf,avarietyofpersonalsourcesofmeaningismore resilientthananindividualthatreliesonjustoneoftheSelvesforalloftheirmeaning.For example,intherecenteconomicdownturn,anindividualwhoknowshowtoderive meaningfromtheireconomic,ecological,andsocialSelvesismoreabletomaintaina meaningfullifethanthoseindividualswhoreliedentirelyontheireconomicSelvesand nowhavelostallpurposeanddirectioninlife.Peoplewithstrongecologicalandsocial Selvesarelesstroubledbythedownturnbecauseeconomictroublesonlycultivateone aspectoftheirwholeSelf.Infact,theeconomicdownturnhasbeenablessingforthe ecologicalandsocialSelvesbecausenowpeoplehavenochoicebuttouselessandhelp eachotheroutmore.

12

InadditiontotheecologicandsocialSelvesprovidingavarietyofsourcesof meaning,thepanarchymodelisagoodtemplatetounderstandhowtheSelfrelatesto largerandmorecomplexstructuresthatgovernhumanlives.TheindividualSelfisatalow level,orquickadaptivecycleinthepanarchymodelcomparedtolarger,slowercycle adaptivecycles.Becauseoftheabilityoflowerleveladaptivecyclestoaffectlargercycles, individualpursuitsofmeaningandhappinesshavebothpositiveandnegative consequencesontherestofthelevelsoftheadaptivecycle.Inaglobalizedworld,policies andbehaviorshaverepercussionsondistantlandsandpeople.Someimpactsare immediateandshorttermwhilesomehaveenduringeffects(Obrian,p.2).Conversely, decisionsmadeatlargerlevelscanhaveanimpactonlowerlevels,ortheSelf.Clearly,itis importantforindividualstounderstandtheirplaceinrelationtolargerandmorecomplex cyclesbecauseindividualsareimpactedbyandcanhaveanimpactonlargersystemsby changingindividualbehavior.Therefore,anunderstandingofthewholeSelfiscriticalfor understandhowtochangelargercycles,suchasglobaleconomicpoliciesandclimate change.AccordingtoHolling,withlargethreatssuchasclimatechange,watershortage, andterrorism,societiescanbecomemoreresilienttosuchthreats.Humansystemswith foresightthatstabilizevariabilityandexploitopportunitycanavoidcollapsewithinthe panarchymodel(Holling,p.403).Itispossibleforindividualsandsocietytoincorporate sustainabilityprinciplestomovetowardsasustainablesociety.Tobegintoshifttowardsa moreresilientsociety,itiscriticalthatpeoplebecomeresponsiblefortheirbehaviorsby developinganewappreciationforallthreeSelves. OtherHumanCulturesandtheSelf

13

Despitehowmostmodern,urbanpeoplehaveforgottenhowtoderivemeaning fromecologicalandsocialsources,peoplecanlearnhowtocultivateallthreeSelvesonce again.Luckily,therearemanyexamplesofhumanculturesontheearthtodaythathave livedsustainablyforthousandsofyearsandhavestronglyincorporatedthenaturaland socialsystemsintotheirculturesandideasoftheSelf.Theseculturesoffertipsforour cultureabouthowtolivesustainably.FromOrrsperspective,thestudyofothercultures offersatantalizingglimpseofhowculturecanbelinkedtonaturethroughritual,myth,and socialorganization.Ouralienationfromthenaturalworldisunprecedented.Healingthis divisionisalargepartofthedifferencebetweensurvivalandextinction(Orr,p.17).The levelofanindividualsenvironmentalandsocialconcernisdirectlyrelatedtothedegree withwhichindividualsseethemselvesasapartofthenaturalworld.Accordingto ElizabethNisbet,JohnZelenski,andStevenMurphy,anecologicalidentitythatincludesthe economicSelf,thehumancommunity,andtheplanetsecosystemswillleadpeopletoview damagetotheplanetasdamagetotheSelf(Nisbetetal.,p.17).Thistiesintomanyother humanculturesthattreattheworldwithcareandteachtheirchildrennottoseparate themselvesfromnature. Forexample,inOkanaganNativeAmericanculture,theyregardtheindividualas onlyabletoactualizehisorherfullhumanpotentialonlyastheresultofphysical, emotional,intellectual,andspiritualwellbeing.AccordingtoJeannetteArmstrong(2005), eachpersonisoneelementofatransgenerationalorganismknownasafamily.Through thisorganismflowsthepowerfullifebloodofculturaltransferencedesignedtosecurethe highestprobabilityofwellbeingforeachgeneration(Armstrong,p.13).Theideaof communityinOkanagancultureencompassedacomplexholisticviewof

14

interconnectednessthatdemandedhumanstoberesponsibleforeverythingtheyare connectedto,includingthenaturalworld,andthegenerationsthatcomebeforeandafter. Inkeepingwiththewisdomofmanyotherhumancultures,manydeepecologists andotherecologicalandsocialphilosophersarestartingtointegratetheideathatthereis nodistinctionbetweentheSelfandtherestofthenaturalworld.AccordingtoOrr,wecan makenoabsolutedistinctionsbetweentheselfandtheworld.Treatingothersaswewould havethemtreatusisntjustgoodforthem,itsalsoinourownselfinterest.Goodness, mercy,justiceandecologicalprudencehavebothsurvivalvalueandspiritualrewards. (Orr,p.38).ThevalueofseeingtheSelfaspartofeverythingisthatitcausespeopletosee themselvesaspartoftheweboflifeandnotaboveitwiththepowertocontrolit.This humilityisintegralfordevelopmentoftheecologicalSelfandisintegratedintomanyother humancultures.Forexample,accordingtoMalcomeMargolin(2005), BuiltintoCaliforniaIndianstraditionalteachingmethods,andindeedtheir overallphilosophy,issomethingthatIfindheartbreakinglybeautifula senseofhumility:asensethattheworldisfarbigger,morecomplex,and moremysteriousthanthehumanmindcaneverencompass,andthattobea fullhumanbeingyouneedtolearntolivewithambiguityandtolerancefor theunknown.Thealternativeistolivewithbrittledelusionsofcertainty. (Margolin,p.75) NatureopenstheSelfuptothevastcomplexitiesoftheuniverse,whichisbothahumbling andnurturingprocessatthesametime.Thereisasystemmorepowerfulandcomplexthan anyhumancanunderstand;butthatthissystemtakescareofusandweareapart. TheEcologicalSelfandtheImpactonSustainableDevelopment GiventhatnatureprovideshumanswiththeabilitytofulfilltheirwholeSelves,itis criticallyimportantforlocalandnationaldeveloperstounderstandthevalueofnaturein planning.Asmoreandmorepeoplemovetocities,thedevelopmentofsustainablecitiesis

15

centraltomovinghumanitytowardssustainability.Preservingislandsofwildlandparks andpreservesinurbanareasisnotenough.AccordingtoLouv, Ahealthyurbanenvironmentrequiresnaturalcorridorsformovementand geneticdiversity.Onecanimaginesuchtheoryappliedtoentireurban regions,withnaturalcorridorsforwildlifeextendingdeepintourban territoryandtheurbanpsyche,creatinganentirelydifferentenvironmentin whichchildrenwouldgrowupandadultscouldgrowoldwherethenature deficitisreplacedbynaturalabundance.(Louv,p.247) Thistypeofdevelopmentispossibleifallmembersofsocietybegintoseethevalueinfirst handinteractionwithnatureonceagain. InadditiontoenhancingonlytheecologicalSelf,parksandotherurbangreen

spacesgenerallybuildsocialcohesion.AccordingtoTheTrustforPublicLand,accessto publicparksandrecreationalfacilitieshasbeenstronglylinkedtoreductionincrimeand inparticulartoreducedjuveniledelinquency(Louv,p.179).Communitygardenersalso routinelysitethatoneofthemajorbenefitsofbeingapartofthegardenisthatitprovides socialinteraction,whichisakeyattributeinbuildingorrebuildingacommunity(Vogl, 2003).Inastudythataimedtoconnecthowclosepeoplearewithnaturewith environmentalbehaviorfoundthatnaturerelated(NR)peoplereportedspendingmore timeoutdoorsandinthenaturalenvironment.ThosehigherinNRreportedmore environmentalconcernandendorsementofproenvironmentalattitudesaswellasmore selfreportedenvironmentalbehavior(Nisbet,p.20).Therefore,higherlevelsofpersonal contactwithnaturewerepredictiveofecologicalperspective,aswellasstrongviewsabout theseriousnessofecologicalproblemsandhumantreatmentoftheenvironment.Ifcities andgovernmentsareseriousaboutenvironmentalconcernssuchasglobalwarmingand speciesextinction,gettingpeopleinclosercontactwithnaturecouldbethebestwayto gainsupport. 16

Ifembracingtheconnectiontonaturemakesanindividualslifericherandmore

meaningful,becomingmoreintouchwiththeecologicalSelfmaymakehumanshappier.As individualsbecomemorerelatedtonature,theymayfeelmorepositiveemotions.This senseofwellbeingtheyexperiencecouldthenresultinmoreproenvironmental behaviors.Nisbetetal.argues,ifpeoplefeelgoodabouttheirnaturalenvironment,value andcareaboutit,theymightbehaveinwaysthatrespectandprotectit(Nisbetetal.,p.22). Ifpeoplefullyunderstandtheirconnectiontonaturetheymaydevelopmoreempathyfor alllivingcreaturesandtheplanet.Ashumansstrivetofindthesolutionstoenvironmental problems,wemayfindthatinhealingtheplanet,wemayalsobeabletorestoreorimprove humanmentalhealthandviceversa.AccordingtoNisbetetal.,Aselfconceptthatincludes thenaturalworld,abiosphericorientation,mayprovideamotivationalforcetoward natureprotectionandpreservation.(Nisbetetal.,p.23).Protectionofnatureprotectsthe valuablesourcesthathumansrelyon,whichbenefitsallpeopleandsocieties. Conclusion Theecologicalandsocialcrisesthatplaguetheworldtodayareinlargeparta perceptualcrisis.Ordinaryhumanbeingssimplydonotseethattheyarepartofadelicate weboflifeandthattheirownactionsaredestructive.AccordingtoOphuls,anyviable solutiontothiscrisiswillrequirethem[humans]toseethattheyarepartofthewebof life.(Ophulsp.222)Therefore,inordertoachievesustainability,humanswillrequirea psychologicalshiftinthinkingaboutonesplaceontheearth.Thiswillfundamentally

17

reshapepeoplesworldviews,motivators,andmetrics.Becausehumanbehavioristhe primarysourceofecologicaldamage,itistimethatpsychologicalandhumanphilosophical expertsstartcontributingtothesustainabledevelopmentdiscussion.Iftomorrowsleaders arebettereducatedabouthumanbehavior,theneedsoftheSelf,andthepursuitfor meaning,theultimatebenefitwillbetotheEarthandallofitsinhabitants.

Figures Figure1:(Myers)

18

 Figure2:(Myers)

Sources 1.AlasdairMacIntyre.(1981).AfterVirtue.NotreDame:NotreDameUniversity.

19

 2.Armstrong,Jeannette.(2005).Enowkin:DecisionMakingasifSustainabilityMattered. InMichaelStone&ZenobiaBarlow.EcologicalLiteracy.SanFrancisco:SierraClubBooks. 3.Frankl,Victor.(1959).MansSearchforMeaning.NewYork:WashingtonSquarePress. p.133. 4.Holling,C.S.2001.Understandingthecomplexityofeconomic,ecological,andsocial systems.Ecosystems.4:390405. 5.Howard,G.S.(1997).Ecologicalpsychology:Creatingamoreearthfriendlyhumannature. NotreDame,IN:UniversityofNotreDamePress. 6.Louv,Richard.(2005).LastChildintheWoods.ChapelHill,NorthCarolina:Algonquin Books. 7.Maiteny,P.T.(2002).MindintheGap:summaryofresearchexploringinnerinfluences onprosustainabilitylearningandbehavior.EnvironmentalEducationResearch,8:3. 8.Margolin,Malcolm.(2005)IndianPedagogy:ALookatTraditionalCaliforniaIndian TeachingTechniques.InMichaelStone&ZenobiaBarlow.EcologicalLiteracy.San Francisco:SierraClubBooks. 9.Myers,David.(2003).TheSocialPsychologyofSustainability.WorldFutures,59:3,201 211. 10.Naess,A.(1973)TheShallowandtheDeep,LongRangeEcologyMovements.Inquiry. 16:95,100. 11.Nisbet,E.,Zelenski,J.M.,Murphy,S.A.(2008).TheNatureRelatednessScale:Linking Individuals'ConnectionWithNaturetoEnvironmentalConcernandBehavior. EnvironmentandBehavior,41;715 12.OBrien,C.(2005).PlanningforSustainableHappiness:HarmonizingOurInternal andExternalLandscapes.PreparedforRethinkingDevelopment:2ndInternational ConferenceonGrossNationalHappiness,Antigonish,NovaScotia,Canada. 13.Orr,David.(1992).EcologicalLiteracy:EducationandtheTransitiontoa PostmodernWorld.Albany,NewYork:StateUniversityofNewYorkPress. 14.Ophuls,W.(1977).Ecologyandthepoliticsofscarcity:Prologuetoapoliticaltheory ofthesteadystate.SanFrancisco:FreemanPress. 15.Roszak,T.,Gomes,M.E.,&Kanner,A.D.(Eds.).(1995).Ecopsychology:Restoringthe earth,healingthemind.SanFrancisco:SierraClubBooks. 20

16.Sipos,Yona,BryceBattisti,KurtGrimm.(2006).Achievingtransformativesustainability learning:Engaginghead,handsandheart.InternationalJournalofSustainabilityin HigherEducation,vol.9,No.1,6886. 17.Schultz,P.W.,Shriver,C.,Tabanico,J.J.,&Khazian,A.M.(2004).Implicitconnections withnature.JournalofEnvironmentalPsychology,24,3142. 18.Vogl,ChristianR.,PaulAxmann,andBrigitteVoglLukasser.2003.Urbanorganic farminginAustriawiththeconceptofselbsternte(`selfharvest'):Anagronomicandsocio economicanalysis.RenewableAgricultureandfoodSystems.19:6769.

21